I Am a Palestinian Christian By Mitri Raheb Minneapolis: Fortress Press, 1995,164 + xi pp.

Abstract

Many small pieces fit together to create the puzzle that is Palestine. One of the
smaller, but certainly not insignificant, pieces of the puzzle is the Palestinian
Christian community, which clearly traces its origins back to the first century.
Mitri Raheb makes the comment that it is not necessary for a Palestinian
Christian to go on pilgrimage because one “is already at the source itself, the
point of origin” (p. 3). Pilgrimage in the sense of a physical journey is perhaps
not necessary, but some sort of spiritual exploration, which is at the heart of pilgrimage,
is indeed in order. Raheb performs this pilgrimage in two ways: by
exploring his family’s complicated denominational background and by providing
a refreshing exegesis of a handful of biblical texts.
One might assume that Palestinian Christians are all members of churches
such as the Syrian Orthodox, Armenian, or Jacobite, together with a few adventurous
converts to eastern Orthodoxy or Roman Catholicism. The thought of a
Palestinian Lutheran community is one that stretches the Western image of the
Palestinian Christian community but does give a more accurate picture of the
complicated Christian church in Palestine. In spite of its small and fragmented
nature, the Palestinian Christian community has traditionally held an important
place in the life of Palestine. Members of this community are historically progressive
and urban-oriented, many earning a living as merchants and shopkeepers
(p. 19). The community is also traditionally well-educated and multilingual,
in large part because of the evangelistic efforts of denominations such as
German Lutherans and the English-speaking Anglican Church as well as other
Protestant denominations. Raheb notes that this Christian community has never
enjoyed political autonomy, as it has always existed withii occupied territory,
ruled by Byzantines (technically Christian, although more concerned with political
and cultural hegemony) and their Muslim and Ottoman successors and then
by British mandate and now by Israel. The absence of autonomy is a threat to
the swival of any community, especially a small community. Lack of self-government,
or appropriate representation in the government, leads to a number of
significant threats to the community’s viability. Issues of economic, social, and
political injustice are all problems with which the Palestinian Christian community
has had to contend.
Emigration- or moving to new places where political, economic, and social
oppression are not as devastating-is one traditional way a community seeks to
preserve itself; and, Raheb notes, it also has significant biblical antecedents,
which become important later in the book as he explores the Exodus. Since
1948, the size of the Palestinian Christian community has decreased significantly,
in large part due to emigration to South and North America and Western
Europe. The comment has been made that within a few generations there will be ...