I enjoyed reading this inspiring book, which is written by young Palestinian theologians. The introduction explains that the metaphor of the olive tree unpacks contemporary Palestinian theology in three stages: olive oil, soap, and lamp. Each stage is connected to a set of theologians and contributors: clergy, academic theologians, and the theology of the people. The latter stage is the focus of the book and its young authors.

 

Yousef AlKhouri explores the faith of Palestinian Christians in Gaza through the narratives of his two “teitas” (grandmothers). Marh Sarji discusses the interconnectedness of agency and victimhood in the lives of Palestinian and Guatemalan women, noting that women create spaces of life. Azmera Hammouri-Davis presents hope and doubt, offering her input from the perspective of an Afro-Palestinian woman and highlighting the contribution of Hagar in the Bible. Lamma Mansour provides a fascinating chapter about Kingdom imagination and its humanizing capacity, presenting it under three sub-titles: reclamation, disruption, and imagination as catalyst. Daniel Munayer offers an excellent theological discussion unpacking the interaction and interdependence between liberation and reconciliation. Shadia Qubti studies the indigenous contexts in Canada and Palestine, pointing out the shared experiences of colonization and resistance and underlining the importance of mutual solidarity. Finally, John Munayer and Samuel Munayer express a Palestinian theology of martyrdom, highlighting the importance of witness and the declaration of life, truth, and liberation.

 

The book is short (127 pages), well-documented, contextual, and written in the context of genocide. It includes significant insights. I particularly highlight Lamma Mansour’s contribution on Kingdom imagination. I also appreciate the concepts of co-solidarity, which advocates for working together with other oppressed nations. The discussion concerning co-resistance, which frames the oppressed and some ex-oppressors as partners in resisting evil, is very helpful. Furthermore, having Naim Ateek and Cedar Duaybis introduce the book provided extra gravitas. Some areas, however, can be improved. For example, referring to God as “Themselves” is distracting and unhelpful to the main argument. Also, some authors tend to construct theology from etymology and consequently provide dubious conclusions. Overall, the book is highly recommended, and these young theologians are poised to impact Palestinian theology for many more years.