Towards a New Path

Published by The National Herald, November 4, 2005

Towards A New Path: The Greek Orthodox Church in Jerusalem

Archbishop Theophilos of Thavorio (Tabor) was elected as the 97th Patriarch of Jerusalem on August 22, 2005 to replace the scandal-ridden Patriarch Eirineos I, who was sacked on May 6, 2005. While God makes all possible, it is wise for the new Greek Orthodox Patriarch and the Holy Synod to envision a new path for tomorrow. Ministry, prayer and theological reflections can provide illumination, but the church’s historical context, community connections, and leadership must also be carefully considered.

The church never existed in a vacuum. Its life, dating back for millennia, has been influenced by and has affected the ebb and flow of history and of the surrounding cultures and communities. In 638 AD, Patriarch Sophronios handed the keys of Jerusalem to Caliph Omar bin al-Khattab and, in turn, the Patriarch supposedly received assurance for the safety of Christian churches and free access to them. When Saladin defeated the Crusader army in July 1187, and then conquered Jerusalem three months later, he allowed the Eastern Christians to remain, but forced the Latins to leave the city. Although the current church hierarchy is Greek, 70 Arab Christian patriarchs headed the church prior to 1534 AD. The 400-year Ottoman rule (1517-1917) over Palestine and most of what we call the Middle East today applied the millet (religious community) system, and gave authority and preeminence to the Greek Orthodox Church over all non-Greek Orthodox Christians.

While the Church’s position and power diminished to some extent during the past century, it remains financially and politically influential due to its control of large tracts of land and properties. These were originally the result of bequests from Christian Orthodox countries and pilgrims and, according to many Arab Christians, from Arab Christian families who preferred to lease their possessions to the church as protection against confiscation or heavy taxation by the Ottoman authorities. Moreover, the church’s strength comes from the 100,000 Greek Orthodox followers, mostly Palestinians, who live in Jordan, under the rule of the Palestinian Authority, and in Israel.

Yet the relationship between the Church’s Greek hierarchy and the Arab Greek Orthodox believers is both problematic and tenuous. The former refuses to make substantial commitments or acknowledge major responsibilities toward the latter, and the latter demands a larger role in church matters from the former. The former feels threatened by Palestinian Arab national aspirations, and the latter feels betrayed and disempowered by a series of decisions and scandals involving land sales, corruption, and improper, or even illegal, behaviors of some Greek clerics. This Church leadership-laity conflict, in addition to tough socioeconomic and political conditions in the region, has led a substantial number of parishioners to emigrate abroad. Others left the Greek Orthodox community for other Christian congregations.

While general conditions have improved and the local Christian clergy and laity are more educated (e.g., both Palestinian Christian parish priests in Jerusalem hold doctoral degrees), better informed, and more mobilized than before, some of the difficulties which were present then continue today. The atmosphere is more charged, given the claims and counterclaims and zero-sum game which characterize Palestinian-Israeli relations. A gain for one side signifies a loss for the other. That is why Palestinians in particular, and Arabs in general – Christian and Muslim alike – do not regard the recent sale of significant property near the Holy Sepulcher and the Old City’s Jaffa Gate to Jews a legitimate business deal, but a usurpation of power by Church leaders and a disrespect for Palestinian heritage and rights.

The Greek Orthodox Church in Jerusalem is caught between a rock and a hard place. While it has to tend to the religious and spiritual needs of the clergy and laity, it must also balance the past, present and future; Greek Orthodox interests and Palestinian Christian aspirations; church and community life; and local, regional and international pressures. This will require diplomacy, foresight, patience and wisdom. While so many qualities are rarely present in any single individual, let alone a group, a serious effort must promote them and honor their practice.

If the church is to overcome its serious challenges and build a better future, it behooves the new Patriarch and the Holy Synod to embody the above qualities, and to act as both spiritual and servant leaders. They must invite others – clergy and laity alike – to follow the new path of "doing right by doing good."

Part of their responsibility is to educate and influence the hearts and minds of others toward good works. It is to preach for mutual respect, understanding and nonviolence. It is to be knowledgeable about history, and to be sensitive toward the needs of the surrounding cultures. It is to practice shared governance, and to be accountable and transparent. It is to embrace parishioners and include them in the life of the church. It is to serve without discrimination or prejudice. Above all, it is to be guided by the Holy Book on issues of personal behavior and Church actions.

The clergy and laity must be receptive to follow and lead, and to work for positive change, in addition to caring for their daily existence. The governing authorities of Jordan, the Palestinian Authority and Israel are strongly advised to de-politicize their association with the Church in order to promote a stable church community and constructive Church-State relationships.

Dr. Sarsar was born and raised in Jerusalem and is Professor of Political Science and Associate Vice President for Academic Program Initiatives at Monmouth University in New Jersey.



Volume 7 Number 44 - Saturday, November 5, 2005	A Publication of the ORTHODOX CHRISTIAN LAITY