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Day 6 of John Feister's trip to the Middle East takes him to Mar Elias College in Galilee.

Special Features
Day 6: Galilee
Now, late in the week, some themes are emerging. The first, of course, is one we’ve known: The Holy Land is in crisis. That crisis is running Christians out. But as we scratch below the surface in our travels and conversations, it becomes clear that the political situation of the Palestinians—that is, the local Christian community—is the context for the crisis of Christianity.

I suppose we could have or even should have known this, but we Americans seem allergic to international news. “Why can’t they all get along?” we might say. Or “If only they can learn from us how democracy works, then they’ll be o.k.” Much of that energy as driven our military involvement in the country next door to Jordan, Iraq.

day 6 Mar Elias College DSC_0454
(photo by John Feister)
During our visit to Mar Elias College in Ibellein (in Galilee) today, we heard from Elias Abu, a teacher and activist who has been on extensive speaking tours in North America. The college serves 1,100 students, with a devotion to Palestinian identity. “We are not terrorists,” pleaded Abu, “We are the terrorized! We are peace lovers, peacemakers!” We sat around a conference table with Abu and a group of students who, once again, looked much like students back in the United States.

Interestingly, some reported friendships with Jewish students in various parts of Israel, via the Internet. It’s a lot more accessible than face-to-face contact. During our hour or so together, before we ate lunch with the group, Abu quoted James Baldwin, who observed the ignorance of so many Americans about  the plight of blacks. “It’s innocence that constitutes the crime,” wrote Baldwin.

On Wednesday, at Bethlehem College, I had looked out looked out from the campus over a great expanse, to the hilltop Jewish developments (a.k.a. “settlements”) and marveled at a bridge spanning the large valley. One of our Palestinian guides (he himself had spent most of his career teaching in the United States) looked at me and said, dryly, “You bought it.” He was, of course, referring to the massive flow of U.S. tax dollars into the Israeli government. I can’t say that I had ever thought of my tax dollars as paying for an apartheid system here in Israel. That bridge I was admiring is itself part of a huge Israeli highway system set up to allow Jewish Israelis to move about in the country outside of the inconvenience and dangers—real or perceived—of the Palestinian checkpoints.

On this day we also had the privilege of talking, close up, with another renowned Palestinian advocate besides Elias Abu. In Haifa, overlooking the Mediterranean, we met with Archbishop Elias Chacour, Melkite Greek Catholic Archbishop of Galilee, Akko, Nazareth and Haifa. An active promoter of peace between Arabs and Israelis, he is author of Blood Brothers, his well-known story of growing up Palestinian. We’ll take up in detail what he said in a later report at AmericanCatholic.org.

But for now, consider these words he told us: “We don’t need more cruelty; we need a committed friend. Go in peace back home to tell what you have seen.”

It reminds me of another man from Galilee





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Anthony Claret: The "spiritual father of Cuba" was a missionary, religious founder, social reformer, queen’s chaplain, writer and publisher, archbishop and refugee. He was a Spaniard whose work took him to the Canary Islands, Cuba, Madrid, Paris and to the First Vatican Council. 
<p>In his spare time as weaver and designer in the textile mills of Barcelona, he learned Latin and printing: The future priest and publisher was preparing. Ordained at 28, he was prevented by ill health from entering religious life as a Carthusian or as a Jesuit, but went on to become one of Spain’s most popular preachers. </p><p>He spent 10 years giving popular missions and retreats, always placing great emphasis on the Eucharist and devotion to the Immaculate Heart of Mary. Her rosary, it was said, was never out of his hand. At 42, beginning with five young priests, he founded a religious institute of missionaries, known today as the Claretians. </p><p>He was appointed to head the much-neglected archdiocese of Santiago in Cuba. He began its reform by almost ceaseless preaching and hearing of confessions, and suffered bitter opposition mainly for opposing concubinage and giving instruction to black slaves. A hired assassin (whose release from prison Anthony had obtained) slashed open his face and wrist. Anthony succeeded in getting the would-be assassin’s death sentence commuted to a prison term. His solution for the misery of Cubans was family-owned farms producing a variety of foods for the family’s own needs and for the market. This invited the enmity of the vested interests who wanted everyone to work on a single cash crop—sugar. Besides all his religious writings are two books he wrote in Cuba: <i>Reflections on Agriculture</i> and <i>Country Delights</i>. </p><p>He was recalled to Spain for a job he did not relish—being chaplain for the queen. He went on three conditions: He would reside away from the palace, he would come only to hear the queen’s confession and instruct the children and he would be exempt from court functions. In the revolution of 1868, he fled with the queen’s party to Paris, where he preached to the Spanish colony. </p><p>All his life Anthony was interested in the Catholic press. He founded the Religious Publishing House, a major Catholic publishing venture in Spain, and wrote or published 200 books and pamphlets. </p><p>At Vatican I, where he was a staunch defender of the doctrine of infallibility, he won the admiration of his fellow bishops. Cardinal Gibbons of Baltimore remarked of him, "There goes a true saint." At the age of 63, he died in exile near the border of Spain.</p> American Catholic Blog The greatest tragedy of our world is that men do not know, really know, that God loves them. Some believe it in a shadowy sort of way. If they were to really think about it they would soon realize that their belief in God’s love for them is very remote and abstract. Because of this lack of realization of God’s love for them, men do not know how to love God back. —Catherine de Hueck Doherty


 
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