Palestinian Christians appeal for peace, without hate for those who harm them
„We call on the people of Israel to be our partners in peace and not in the cycle of interminable violence. Let us resist evil together, the evil of occupation and the infernal cycle of violence.“ Kairos Palestine
Can you tell us a bit about your family background?
My family is from Beit Sahour. It is believed that the sheperds were in this location to announce the birth of Jesus Christ in Betlehem, one kilometer away. My family is Lutheran, from Greek Orthodox roots, as are most Christians in Beit Sahour, including myself. I still carry the surname Kassis, which means priest in Arabic, because one of my ancestors was the first Palestinian Greek Orthodox priests, this was around 1715. I was born and lived most of my life in Beit Sahour.
Is your Christianity, i.e. Christian values, motivating you, or is it your Palestinian nationality, i.e. political identity?
I am both Christian and Palestinian. Both influence my identity, my work and everything I do. Christianity is the path I chose in my life, my faith and the message of Jesus is rooted in my identity. This combined with my Palestinian national identity, allows me to view the situation here with hope. Members of my community introduce themselves as Palestinian Christians.
You’ve done a lot professionally. What are your main engagements at this time?
I am the General Coordinator of Kairos Palestine and the Global Kairos for Justice Coalition. This is my passion. I also run an institutional development company whose clients are mostly, but not solely, Human Rights and Child Rights organisations. Some of my previous work includes: founding the Palestinian section of Defense Children International, later becoming President of its international movement; child protection in Jordan and Chechnya; senior positions at the YMCA Palestine and the World Council of Churches and engagement with Dutch faith based organisations.
What is Kairos Palestine? What is its aim? Has it had any accomplishments to date?
„Kairos“ is a Greek word that means „This is the time“. Kairos Palestine is an ecumenical movement of Christian Palestinians, founded in 2009 based on the Kairos Palestine document which is a Christian faith based document rooted in liberation theology. South Africans wrote their own Kairos document in 1985 in which they criticised the state and the church, they called for an end to apartheid, they appealed to churches to boycott, divest and sanction the apartheid regime. The production of our own Kairos document in which Palestinian Christians from various denominations participated took a year and a half. Its aim is to speak the truth and state our position concerning the Israeli occupation of our country, justice and peace. We state that the occupation is a sin against God and humanity; we urge churches worldwide to stand against oppression; we advocate for non-violent resistance and a just peace. This document is the manifesto of the Palestinian Christians. Some Muslim and secular Palestinians consider it represents them in its spirit and longing for justice.
Our activities include awareness raising, advocacy campaigns. Every Christmas we launch an appeal focusing on the problems faced by Bethlehemites and Bethlehem; at Easter we focus on Jerusalemites and Jerusalem. We try to influence the way pilgrimages to the Holy Land, Palestine and Israel, are organised. We try to foster improved communication between the pilgrims and our Christian community, to create the space and time to pray together, to talk, for us to share our narrative. We engage with members of the Global Kairos for Justice Coalition in 40 countries, including the global south and north, and with these countries’ churches. A number of churches in the United States and elsewhere have taken the decision to divest from or boycott entities that benefit from the Israeli occupation. These are among our achievements. In November 2025, we will hold an international conference at which a new Kairos document and strategy for the future will be considered due to drastically changed situation.
The Kairos Palestine Document has received criticism, among which: a) its authors are active antisemitic anti-Israel radical activists; b) does not differentiate between legal resistance under international law and terrorist violence; c) it does not take into account Israel’s security concerns, relating them solely to be a result of Israeli occupation; d) that the religiosity of the Document is a cover-up for pro-Palestinian political aims; e) And that the word terrorist is placed in quotes. What is your response to these criticisms?
The accusation of antisemitism is part of a broader, systematic campaign led by the State of Israel and its supporters to silence any legitimate critique of Israeli and Zionist policies. They do so by deliberately erasing the line between criticism of Israel as a state and antisemitism as hatred of Jews. In truth, there is no contradiction between standing against Israeli military occupation, apartheid and settler colonialism, and standing against antisemitism. We, as Palestinian Christians, fully reject antisemitism in all its forms. Those who throw around such labels without engaging with the substance of the document often do so to delegitimize it, rather than to understand or discuss.
Labeling us as “radicals” or “violent” is not only inaccurate, it is absurd. Among the signatories of the Kairos document are respected global theologians, pastors, bishops, and long-time human rights advocates. We are people who have consistently promoted nonviolence, dialogue, and equal rights for all, Israelis and Palestinians. Our struggle is based on our commitment to justice, international law, human dignity, and our Christian faith.
Regarding the claim that the Kairos document “does not differentiate between legal resistance and terrorism”: the document explicitly rejects violence and supports nonviolent resistance. We believe in the right of people under occupation to resist oppression, which is recognized by international conventions. We also believe that violence against civilians, on either side, is morally and legally unacceptable.
As for our religiosity being a “cover-up” for political activism, we are Christians who live under occupation. The Kairos document is not a political manifesto disguised in religious language, it is a genuine cry of faith, hope, and love from a people yearning for liberation, written by committed believers in the spirit of prophetic Christianity. The fact that our faith compels us to speak out against injustice is neither new nor unusual, it is the very legacy of biblical prophets and of Jesus himself.
Finally, there are differences in how some Westerners and others and we view things. The bulk of the resistance since the beginning of the 20th century has been non-violent. Some entities and media prefer to focus on bloodshed rather than peaceful demonstrations. The first intifada in 1987 was a non-violent resistance initiative, Beit Sahour was among the leading towns that engaged in peaceful civil disobedience. There are many factions and parties, some of which engage in terrorist acts which we condemn fully, though they are part of the liberation movement. The word „terrorism“ is often used in a blanket manner to discredit the Palestinian resistance movement. Putting the word in brackets is saying that we do not accept this often blanket use of the word applied to the entire Palestinian resistance.
As for myself, I have never been convicted of any “crime” or charged in any Israeli court. I have, however, been detained three times under Israel’s infamous British-inherited emergency law, which allow for administrative detention without trial, without charges, and without evidence being presented. If there had been any actual connection between me and any political or militant group, Israel would have used it. The claim linking me to any political party is not only false, it is a deliberate attempt to smear and delegitimize my national and international human rights work.
Has the world’s Christian community provided support to Christian Palestinians, since Israel’s response to the Hamas attack in October 2023?
Not to the level we need. Today Israeli forces bombarded the Holy Family Catholic church in Gaza. Two civilians were killed, we know them, their families, some of their relatives live here in Beit Sahour. This church was also targeted at the start of the war resulting in 20 Christians being killed, while some were killed by snippers right outside the church. In July, after an initial attack by settlers on the all Christian village of Ataybeh, the 13 heads of churches in Jerusalem conducted a solidarity visit. Two days later settlers, protected by the army, attacked their properties and the church. Our situation is grave and urgent. Bethlehem e.g. is where most Christians lives, Israelis are confiscating their land day after day, installing iron gates and blocking roads with cement cubes to separate villages from cities, curtailing freedom of movement. Since October 2023, the Israeli plan to corner Palestinians, to ethnic cleanse them is in full swing, there are numerous incidents against us daily, this is not a matter anymore to be studied or for issuing statements. If our tone is anguished it is because it is a question of life and death for us. The churches for us represent a moral and ethical voice of the oppressed, this is the time for them to speak up and intervene, they can’t just retreat behind non-involvement in politics, this is not politics -when civilians are killed on a daily basis, this is the business of the church.
There is a high level of caution in regards to Israel and Palestine. There is concern about being labelled antisemitic which is crippling many churches from taking a position.
However, it was very welcomed when at its June 2025 meeting, the World Council of Churches condemned the Israeli occupation, Human Rights violations especially as concerns occupation, apartheid, ethnic cleansing and the right to return. It demanded an end to the war, supported the decisions of the International Criminal Court and International Court of Justice and called on states to respect them. It needs to be as steadfast and systematic in its stances and actions as it been when fighting against South Africa’s apartheid. The World Council of Reform Churches is also supportive. Late Pope Francis nightly called Christian Palestinian clergy in Gaza. The Church of England, the previous Archbishop of Canterbury in particular, criticized Israeli conduct. But we need much more support.
What could the Serbian Orthodox Church contribute as a member of the WCC?
I knew Patriarch Gavrilović. Serbia is an important country, it has an important church. We would like to extend an invitation to the leadership of the SOC to come visit, show its solidarity, its compassion for our suffering. We are ready to travel to Serbia to share our respective stories with its Christian population. The SOC could use its moral authority by emulating the recent stance of the WCC as regards Palestine and Israel. It could mobilise its Orthodox regional and global network in support of Christian Palestinians.
Can you inform of the basis of Evangelical Christians’ support to Jewish settlers and an expansionist State of Israel, both of which have proven to be extremely violent. How do Palestinian Christians view them?
American Evangelicals have a leading role, elsewhere the approach is similar. They mix politics with biblical narratives. Christian zionizm is especially nefarious because of its lobby for arms trade, financial aid, for blind loyalty to Israel, and for settlements. All this enables violence against Palestinians, including Christian Palestinians, and the confiscation of their lands. They legitimise crime. We tell them we are brothers and sisters in Christ, but they only revert to their understanding of biblical narratives.
Has the situation in Gaza and the West Bank brought Palestinian Christians and Muslims closer?
We are one nation, no ethnic difference, with two different religions. There are even families with Muslim and Christian members. In mixed cities like Beit Sahour, we share the trauma, which has strengthened our interfaith solidarity. As Christians we participate no less than Muslims in political protests, communal prayers and the resistance.
The Middle East used to be a safe heaven for everyone, we received refugees from all over, Armenians, Assyrians, Cherkes, Chechens, and persecuted Jews in late 19th and early 20th century. Now there are ethnic and religious conflicts in Lebanon, Syria, Iraq, mainly brought about by Western and mostly US intervention. Prior to the invasion of Iraq, we did not really hear about Sunni and Chiite, Arabs and Kurds, Muslims and Christians.
Are the various Palestinian Christian denominations united or are their divisions among them?
We are divided in unity, we acknowledge our differences. We pray in each other’s churches, we have mixed marriages, we share a common mission. Our identity as Palestinian Christians bridge institutional divides.
A June 2025 poll by the Chord Center of the Hebrew University shows that 64% of Israelis mostly Jews believe there are „no innocents in Gaza“ and 82% support the expulsion of Gazans. How do you explain such extreme and harsh beliefs within a country for long categorised as democratic and developed?
President Herzog was the first to say that there were no civilians in Gaza, the former Minister of Defense, Gallant, described Palestinians as human animals. Germany between the two wars demonised the Jews. Leaders influence public opinion. It is amazing how Israel moved from being a more or less socialist, progressive society (excepting the occupation), to handing over its destiny to the ultra-right, turning into a fascist nation. For this reason, some Israelis are leaving Israel. Yuri Avnery, an Israeli activist, explained years ago that decades of dehumanising occupation corrupts their society. This is what this survey shows, Israelis should be alarmed by it.
With this kind of mentality, can there be reconciliation between Palestinians and Israeli Jews?
Reconciliation is challenging but not impossible, e.g. Germany post the Second World War, South Africa post apartheid. Trauma can transform itself. But it requires conditions including ending the occupation, apartheid and zionizm as a racist ideology, as well as accountability for the victims. We can redress the historical wrongs committed by both sides. Then comes societal transformation. Strong leadership is needed.
At this stage, are you supportive of a two-state solution or a one state solution shared between all the peoples living in Israel and the Palestinian territories? Which, if any, do you think is the more realistic? Is there another solution?
The two state solution continues to have international backing, but Israel is adamant that there will be no Palestinian state, while the ever expanding settlements have left little ground for a Palestinian state. A bi-national democratic one state in which all its citizens enjoy equality before the law would benefit both sides, our destinies are linked. But at this time, it does not seem realistic. What we need now is an immediate cease-fire in Gaza, humanitarian access into Gaza, stop to ethnic cleaning in both Gaza and the West Bank, including Jerusalem. We need international guarantees to end the occupation. More important than the type of solution, are the conditions of the solution to reach a shared humanity.
It is difficult to disconnect yourself from your roots, your birthplace, your family, friends and memories. I could leave because I have an EU passport, but I choose not to, I don’t want to sound sentimental -but this is my home.