Currents of Faith: Open and Unfolding Reflections

For a process theologian, one might suppose, it is always time for candor. But from the process perspective, various desiderata should always be considered. When candor is cruel or dangerous, it may have to be set aside, at least for a while. On the other hand, when candor is too long postponed, the values for whose sake it is postponed may themselves be endangered.

The postponement of candor that concerns me here has been between Christians and Jews. After many centuries in which Jews could hardly be candid with their Christian tormentors, in the second half of the twentieth century the tables turned. In light of the Holocaust, Christians in many traditions saw the horrible consequences of their teaching and treatment of Jews and repented. In the light of the guilt of centuries, we felt the need to be silent learners and uncritical supporters of the remaining Jews. We recognized that we were in no position to criticize Jews or even to make suggestions to them. For the most part we limited ourselves to acts of repentance. We recognize that there is still much to be done to free ourselves of the consequences of the anti-Semitism that is still fed into our thinking and feeling by our scripture and traditions.

Although there are still good reasons for continuing to listen rather than to speak, there are also growing dangers. We do speak, of course, among ourselves. And in that speech we increasingly express our concern that our collective support for Israel has not worked simply for Israel. It has also worked against the Palestinians who have been displaced and ruled by Jews. The Jewish determination to have a homeland where, in the future, Jews who are persecuted elsewhere will always be welcome is not only fully understandable, it is also worthy of our support. But as we have come to see that it is not we, but the Palestinians, who paid and still pay the very high price for the establishment of the Jewish state and for policies designed to ensure its security, we repent also for the burden we have placed upon them and for our share of responsibility for their suffering.

A few Christians have long since spoken out clearly against the unjust suffering of Palestinians. Such speaking necessarily involves criticism of the policies of Israel. Leading spokespersons for Jewish organizations in the United States have condemned these Christians, often characterizing their statements as anti-Jewish. Most of us have remained largely silent, inhibited by our guilt and fearful of destroying prized relations with Jewish friends.

Perhaps, now, the time for candor has come. The topic of intimidation of critics and political leaders by leading Jewish organizations such as AIPAC has broken into the newspapers. Jimmy Carter, who as president served Israel well, has decided to speak and act despite the reprisals. A number of courageous Jewish scholars and leaders are also speaking out against intimidation. They are calling other Jews to cease calling those Jews who criticize Israel’s government self-hating Jews or equating Gentile criticism of the government of Israel with anti-Judaism. We have learned more and more about the diversity of views and lively debates among Jews, to some extent in the United States, but more dramatically is Israel. Perhaps our voices should be heard in these debates. Since the policies of the United States are so important in support of Israel, perhaps citizens of the United States have a responsibility to inform themselves about these policies and not succumb to pressure to suppress all criticism of Israel’s government.

There are other reasons for ending our self-enforced silence. The feeling of being intimidated by Jews, even though we know that the Jews involved are simply individual Jews and not Jews in general, tends to create just those anti-Jewish feelings that are so dangerous to the long-term well being of the Jewish people and the state of Israel. The feelings of sympathy for the Palestinian arise from the same passion for justice that has led to such strong support of Jewish aspirations after World War II. To suppress feelings of sympathy for the Palestinians weakens the similar feelings for Jews, especially when it seems that it is Jews who are demanding that we suppress these feelings.

We will all be better off if Christians freely express their real feelings, often finding many Jews who share them. We can hope that in the ensuing arguments with other Jews, which are inevitable, we will come to appreciate more fully the reasons that many Jews are convinced that the repressive policies of Israel in relation to Palestinians are necessary, even if they are far from ideal. We cannot be persuaded of this in a context where no open discussion is tolerated.

Beyond this, there is an even deeper concern. Israel has chosen to relate to the Palestinians and to its neighbors primarily on the basis of its military might backed up by the military might of the United States. That is understandable, and it has been successful in the short term. But in the long run, even in a matter of a few decades, the policy will probably fail. Those intimidated and conquered by Israel will nurse the desire for vengeance. Christians in general, but process thinkers in particular, emphasize the limits of coercion and emphasize the greater power of persuasion. Coercion produces angry neighbors whose numerical advantage over Israelis will continue to grow. Israel will not forever be able to keep them militarily weak.

The military power of the United States will provide less and less security. The effort to control the whole planet that was the dream of this administration and of the neo-conservatives who played a large role within it has already exposed its failure. An attack on Iran will only make clearer the limitations of domination by military destruction. More and more of the world is organizing itself so as to be independent of the United States. Meanwhile the United States rushes toward both moral and financial bankruptcy. Within this country there is popular revulsion against trying to control other parts of the world at great cost in American lives and treasure.

 The survival and flourishing of Israel depend, not on continuing uncritical support from the United States, but on the friendship, or at least tolerance, of its neighbors. If the United States relates to the situation in an even-handed way, and if Israel acts generously toward Palestinians and develops mutually beneficial relations with its neighbors, the intense anger that now threatens Israel’s future will fade. Another generation of Palestinians and neighbors will grow up wondering what all the fuss was about.

Jews and Muslims are religiously quite similar, more similar than either group is to Christians. Jews and Arabs are both Semitic people. Historically Jews have often gotten along quite well in dominantly Muslim countries. The present animosities are of recent origin and do not reflect deep-seated enmity. The cycle of protest and repression could be broken. Many Jews are ready for this change. Christian voices should join them.

Of course, my analysis may be quite wrong. But it is time that I should feel free to express these concerns without fear of being called, or thought, anti-Jewish. Christians and Jews who disagree with me should be completely free to make their case and perhaps convince me. I will not be convinced when those with whom I disagree suppress dissent rather than seek to persuade. It is time for candor.