• OPINION \ Aug 01, 2024
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    A Christian Response to Evil in Israel/Palestine - By Yohanna Katanacho
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A Christian Response to Evil in Israel/Palestine - By Yohanna Katanacho

Defining evil in politics is notoriously complex. While politicians often reduce evil to ideologies, extremism, or oppression, the Christian point of view delves deeper. Christian theology views evil as a fundamental flaw in human nature, rooted in a broken relationship with God. This understanding shapes a radically different approach to addressing evil.

 
Many politicians often frame the Israeli-Palestinian conflict as a battle between good and evil. At the cost of oversimplification, both Palestinians and Israeli Jews perceive the other as embodying fundamental evil. For Israeli Jews, Hamas is frequently cast as the epitome of this evil, representing religious extremism, terrorism, and a rejection of democratic values. A Palestinian state is sometimes viewed similarly, as a potential threat to Israel's security and existence. Palestinians, on the other hand, often characterize Zionism and the Israeli government as inherently evil, symbolizing oppression, colonialism, and denial of Palestinian rights. This starkly contrasting perception of evil has deep roots in historical grievances and fuels the ongoing conflict.
 
But what is the role of the church in a world that defines evil through political lenses? No doubt, the church must maintain its faithfulness to scriptures and to its God-given mission. The vigilant church faces a critical challenge: how to uphold its biblical understanding of evil without succumbing to political pressures? The vigilant church shouldn’t reduce its definition of evil because of political expediency. The church faces the risk of diluting its core message by limiting itself to the political definition of evil. This can lead to a distortion of the Gospel.
 
The church finds itself in a perilous predicament as it grapples with the complexities of a world divided by political strife. On one side, a segment of the church invokes scripture and divine authority to justify war against Gaza, blurring the lines between faith and politics. This instrumentalization of the church for political ends eclipses the centrality of Christ and His redemptive message. The church is no longer able to provide good news for the people of Gaza or for the Palestinian people. Conversely, another faction vehemently condemns the conflict, prioritizing human rights and ethical considerations. Yet, even here, the Gospel is obscured as the focus shifts to political justice. In both instances, evil is primarily defined through a political lens, obscuring the deeper spiritual dimensions of the issue. Ultimately, a holistic response necessitates both political justice and reconciliation rooted in a right relationship with a loving and crucified God.
 
The church, tragically, has become a battleground for political ideologies, resulting in profound spiritual and ethical erosion. Unity is fractured as differing political stances divide congregations. Moreover, by adopting the superficial and self-serving definitions of evil proffered by politicians, the church abdicates its responsibility to offer a robust theological perspective rooted in scriptures. This displacement of biblical truth leads to a distortion of the Gospel, as the centrality of Christ’s redemptive work is overshadowed by calls for vengeance and retribution. Love, forgiveness, and compassion—hallmarks of the Christian faith—are marginalized in favour of partisan loyalties. Ultimately, the church's identity becomes irrevocably compromised as it transforms from a spiritual beacon into a political pawn. This perilous trajectory not only undermines the church's witness but also perpetuates cycles of violence and hatred.
 
Can the infected segments of the church extricate itself from this moral quagmire? A fundamental shift in perspective is imperative. At the heart of evil lies a profound hatred to God and humanity. Conversely, love for both God and neighbor is the cornerstone of redemption. The church must extend this love unconditionally to both Jews and Palestinians, recognizing that violence against any human being is a direct affront to the divine image. By fostering a culture of love, the church can become a catalyst for a new era of justice, reconciliation, and peace. This transformative vision necessitates a paradigm shift in both politics and education, replacing hatred with compassion and empathy. Ultimately, the church faces a stark choice: to proclaim the Gospel of love, embodied in the life and sacrifice of Jesus Christ, or to become complicit in the perpetuation of violence and suffering. Will the church present the Gospel of love or hate, the Gospel of peace or war, the Gospel of mercy or cruelty, the Gospel of equity or discrimination, the Gospel of Christ or a false Gospel rooted in political agendas?
 
Palestinian churches undoubtedly face a unique political context compared to North American churches or Messianic congregations. Yet, we share a common foundation in Christ, His cross, His Kingdom, and His vision for life, not death. Let us confront the evil within ourselves, in our political agendas, and in our media by actively choosing love, peace, mercy, and life for both Palestinians and Jews. Wars are not our best loving choice. Temporary violent solutions can numb our pain but only love can heal our land.
 
Let us pray for a church cleansed of hatred and warmed by genuine and holistic love. Such love is not superficial but embodies a divine vision for redeeming our world. Let us seek a vision centered on the cross and God’s love, enabling the whole church to address evil in all its forms. Let us stand with the followers of Christ during war and invest in the Kingdom of God through the church rather than put our investments in violent political solutions.
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