In this short essay, I reflect on my recent Arabic booklet to inform those who cannot read Arabic. My booklet explores the true meaning of the Gospel in a world marked by tragic inhumane brutalities, war crimes, ethnic cleansing, and genocide. During these difficult times, many have witnessed the church becoming deeply divided as theological discourse has been pulled in opposing political directions. As a result, a political, and often military reading of the Bible, has become a dominant lens, often leading to the dehumanization of the so-called enemy.

 

On one hand, Christian Zionism has focused on Israel as the fulfilment of prophecies, interpreting both scripture and politics through a parochial theopolitical, and oppressively militant lens. Tragically, this has often made Palestinians the first victims of this theology depriving them of the right of self-determination, a life of dignity, and their land. As a result, the Zionist “Gospel” has become part of the problem rather than part of the solution.

 

On the other hand, many Palestinian theologians responded by insisting on decolonizing the Bible to dismantle the theologies of the empire. In doing so, Palestine has become the litmus test for human rights and international law, as well as the moral compass for the world. This counter-imperial theology uses the vocabulary of political and human rights frameworks to unite oppressed nations against the perceived empire; namely, Western colonial powers and their representative, Israel. Unfortunately, such theologies have often reduced the Gospel to mere political liberation, shifting the primary problem from sin to colonialism and imperialism, and the focus from a new creation to political liberation.

 

Both approaches, however, have not paid sufficient attention to the role of scripture in advocating for the inbreaking of the Kingdom of God. Instead, they have employed scripture selectively to support their political and moral perspectives. While I fully support the nonviolent fight against the brutal, systemic oppression inflicted on Palestinians by Israel, I believe that recent Palestinian liberation methodologies have serious limitations, despite their legitimate moral cry for justice. Sadly, I have yet to read any serious biblical theologies related to genocide, apartheid, or ethnic cleansing, and I hope this will change. The Gospel must seek not only to challenge the dehumanization of Palestinians, both individually and collectively, but must also lead to the re-humanization of both Palestinians and Jews.

 

My current booklet addresses this context by adopting a different vocabulary. My primary concern is the Gospel itself. The Gospel should never be bad news for Palestinians, a message of despair for the people of Gaza, or any oppressed person, including the Palestinian prisoners and Israeli hostages. Today, many Christians have reduced the Gospel to either prophecies concerning Israel or the political liberation of oppressed nations.

 

In this small booklet, I unpack the different meanings of the Gospel, including its etymological, literary, theological, biblical, social, and personal dimensions. After exploring these facets, I present my understanding of a comprehensive Gospel that includes both personal and sociopolitical aspects. I argue that this Gospel cannot be reduced to mere cognitive information; it must be embodied in the person of Christ. Christ is the Gospel.

 

For the full Gospel to be encountered, the full Christ must be present. This Christ not only advocates for political justice but also for missional justice, which is an indispensable part of bringing the Kingdom of God to the whole world. Christ is the embodiment of missional justice.

 

The final part of the booklet is a call for the church to embody the full Gospel in these difficult times. This Gospel entails bringing forth a new humanity that reflects the image of Christ. The full Gospel is the Gospel of the whole canon and is for all of creation, including individuals, societies, and the natural world. It encompasses life both before and after death. This full Gospel is centered around the Christological event, not around Israel or Palestine.

 

As Christ himself said: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4: 18-19). These words must be interpreted within the comprehensive Gospel that includes repentance from sins, the cross, the resurrection, the ascension, the return of Christ, the glorification of bodies, and the end of all forms of sin, whether individual or systemic sins. It is the Gospel of love, truth, justice, forgiveness, reconciliation, and mercy. It is the Gospel of protecting the innocent Palestinian children, the prisoners, the sick, the Israeli hostages, and all the marginalized. It is a Gospel of peace, not war. It is a Gospel of love, not hate or bigotry. It is a Gospel of good news for both Palestinians and Jews. This Gospel is already at work in us and through us, but is not yet fully realized. May God empower us to embody the Gospel of Jesus Christ.

 

The Arabic booklet is available free of charge on the webpage of Nazareth Evangelical College - https://shorturl.at/XrDtz