POSITION OF THE CATHOLIC CHURCH

ON JERUSALEM

1. Introduction:  The unique character of Jerusalem

For Islam, Christianity and Judaism alike, Jerusalem is a holy city. It is the city that God chose to address mankind and to call man to reconciliation with His Creator, with himself and with his brothers and sisters. It is the symbol of the dialogue between God and man as well as between man and man. Jerusalem is the city of God and the city of mankind. It is this mystery which unites the divine and the human that makes the holy city the greatest of human and spiritual symbols for mankind.

 Moreover, and for many historic reasons, Jerusalem is the national symbol for two peoples, Israelis and Palestinians. Today it is the declared capital of their respective states, and both peoples are advancing claims to sovereignty over the city.

Jerusalem, holy for three religions, capital for two peoples, is also a cultural heritage for mankind.

Because of this religious, national and cultural aspects, Jerusalem is unique in its character and status and is different from any other city in the world.

2. The problem of Jerusalem

Without denying the importance of the religious dimension of Jerusalem, it is abundantly clear that the crux of today’s conflict over Jerusalem centers on territorial sovereignty. Jerusalem is the national symbol for Israelis and Palestinians, and both peoples are advancing claims ranging from exclusive sovereignty of one party to the exclusive sovereignty of the other party. Exclusiveness and monopolisation, this is the problem of Jerusalem.

Israelis have today de facto sovereignty over Jerusalem. This de facto sovereignty had been brought about by military force. It is also illegally maintained by military force. The factor that is adding complexity to the situation is the Israeli policy pursued in and around the city which is enabling Israelis to create facts on the ground that are irrevocably altering the universal character and statute of the city. This fait accompli policy is greatly impacting any final solution.

The Israeli position, translated in its policies, claiming that Jerusalem should remain the “unified and eternal capital of Israel” under its absolute sovereignty is the real problem, knowing that the Palestinians in particular and the Arabs in general insist that Jerusalem should become the capital of the state of Palestine.

3. Jerusalem in the eyes of Christians

I am speaking as a Christian living today in Jerusalem. My concern is peace and security of all the inhabitants of the city. Other brothers and colleagues from different Churches, living in Jerusalem or outside, will also give their perspectives and viewpoints that in my opinion will complete the picture and give an integral description of the Arab Christian position on Jerusalem.

My exposition is based upon the memorandum on Jerusalem issued on November 1994 by the Patriarchs and Heads of Christians Communities in Jerusalem. The memorandum giving a common Christian position reflects the position of the Catholic Church as well. According to the memorandum, any solution for the problem should take into consideration the following points:

1. Jerusalem is a holy city for the three monotheistic religions: Judaism, Christianity and Islam

2. Jerusalem is the heart of the whole Christian world, those who are living within it as well as those who dwell elsewhere, regardless of denomination. It embodies the roots of faith since within it the Lord Jesus lived, taught, performed his miracles, suffered, died and rose again. In Jerusalem, the Spirit of God came upon the Apostles on the day of Pentecost, which is the day of the birth of the Church: on that day every Church was born in Jerusalem, therefore Jerusalem is said to be the Mother Church of all Churches.

3. The distinction between the issue of the Holy places and the issue of Jerusalem is unacceptable. The Holy places derive their meaning from this intimate connection with their proper environment.

4. The Christian presence in Jerusalem has been continuous from that day until now. The Christians of the Holy land are Arab Palestinians. Christians all over the world have no special political claim over Jerusalem, but as Palestinians Christian we do: and we have the same claims as Palestinians. In our pursuit for the cause of peace in Jerusalem we are pursuing full rights and duties of normal citizens and not privileges. This is a key principle in our position as local Christians.

5. Through the ages the various Churches acquired rights like those known as the Statu Quo. These rights were acquired through international treaties (in Berlin 1878 and in Paris 1888) and have been recognised and respected by the consecutive powers that ruled the country. These rights should be recognised and respected in any future decision concerning the city.

6. The Church of Jerusalem has responsibilities towards the Churches of the world such as receiving and assisting pilgrims, or others who come to spend their life for prayer or study. Any solution should impart all necessary means to fulfil this duty.

7. For Palestinian Christians living in it, (the same is also true for Muslim and Jewish inhabitants), Jerusalem is not only a holy city but also the city of their daily life. Any future solution should grant equal rights and duties to all of them regardless of their national or religious affiliations.

4. Arab Christians and Arab Moslems.

Christians and Moslems in all Arab countries constitute one human, cultural and political entity, one society on the basis of two different religions. The same is true in what concerns the relations between Moslems and Christians in Jerusalem.

The fusion of the political and the religious rights in the Holy Land appears obvious in Islam, as it does not acknowledge the separation of Religion and State. The same fact exists in Israel where the three notions of People, Land and God form but one reality.   

            Christians of the Holy Land also have political rights, though not in the same vision: they have a claim to a political right of sovereignty as Palestinians undistinguished from their Moslem countrymen. They are not viewing themselves as a " third party " in the question of Jerusalem. They are equal partners and citizens without any need for special claims, nor for special protection or privileges. Equal in sovereignty and equal before the laws, they have as individuals same rights and same duties, and their Churches too, with their historical rights, are an integral part of the human, social and political fabric of the Holy Land.

            Palestinian Christians moreover have an influence and a decisive word in the world Christian position on Jerusalem. Therefore, when the Moslem position on Jerusalem understands and accepts the Christian Arab reality as full partner, it will be at its turn understood and accepted in its positions by the whole Christian world.

5. The solution

Today as in the past, and since the 7^th century, the faithful of the three religions coexisted in the city. Today two peoples are claiming sovereign rights to the city and fighting over it. The three religions and two nationalities are essential elements to be taken into consideration in any possible solution.

The basis of any solution is sharing and equality for its citizens with their rights and duties so that no one is superior to anyone else, and no one subject to another or in need of protection from others. All are equal and all are equally protected by the laws. Claiming exclusive rights or pretending to offer protectionism for others is a fundamental obstacle to peace.

Jerusalem is a holy city, a national symbol and a cultural heritage. By this it has a unique character which distinguishes it from every other city in the world. This is why its statute is like no other city or world capital. It requires a particular statute guaranteeing the rights of all its inhabitants and its three religions, preserving its sacred as well as its cultural character, placing it above wars and hostilities, and guaranteeing free access for all, friend or foe, in times of peace or war.

It is up to the two peoples concerned, Israelis and Palestinians, with the collaboration of the religions involved, Judaism, Christianity and Islam, to define this special statute and to govern the city accordingly. Both the international community and all the friends have the duty to assist the two peoples to achieve this particular statute, to recognise it and to guarantee its stability.

Within the framework of this special statute, Jerusalem can be the “capital” for both peoples concerned and for two states, thus becoming the cradle and symbol of mutual recognition and fraternal coexistence between Palestinians and Israelis. It can also be a symbol and source of peace for all the peoples of the region and of the land.

The special statute we are talking about is different from the internationalisation of Jerusalem (the corpus separatum of the general Assembly resolution 181(11) of 1947, where sovereignty over Jerusalem would have been for the UN). In the special statute the local political authorities have to decide the way to rule the city and will themselves have sovereignty over it. The role of the international community will be simply to recognise it and to guarantee its stability.

6. The position of the Holy See on Jerusalem

The Holy See distinguishes, without separating, two aspects of the question of Jerusalem: the conflict over sovereignty, and the safeguarding of its religious and cultural significance. With regard to conflict over sovereignty, it is up to both parties concerned, Israelis and Palestinians, to find a solution to this problem. The Holy See considers it a question of justice which must be settled by the two parties involved. But it also reserves the right, because of its moral authority, to express its opinion by saying whether or not justice is respected in solutions suggested. 

As for its religious and cultural significance, the Holy See asks that the main part of the city with its Holy Places and the human and religious communities living there be respected for what they are, and that the rights of religious freedom and freedom of conscience be insured as much for its residents as for pilgrims from the entire world. It also asks that there be equal rights and treatment for members of the communities of the three monotheistic religions found in the city, in their spiritual, civic, and economic activities. Finally it asks for freedom of access to the holy city for local Christians as well as for pilgrims from around the world.

5. Conclusion

Jerusalem is the symbol of the presence of God in our midst. It is the symbol of brotherhood that unites the sons and daughters of the three monotheistic religions. Jerusalem is a grace for humankind. We call upon the decision makers from both sides to seriously consider this reality. Peace for Jerusalem is a condition sine qua non for a durable peace in the region.

Nobody should monopolise Jerusalem, because monopolising Jerusalem is violating its universal character and identity. Nobody should prevent Jerusalem in its holiness and uniqueness becoming both the national symbol of two peoples and the spiritual capital of the three religions. When we come to understand and accept this reality, we will not have to resolve the problem of Jerusalem, Jerusalem itself will resolve our differences.

                                                               +Michel Sabbah

                                                        Latin Patriarch of Jerusalem

                                                                London 13.12.1999