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Text Of 'Status Of Jerusalem' Statement From Catholic, Christian Hol

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  • Text Of 'Status Of Jerusalem' Statement From Catholic, Christian Hol

    TEXT OF 'STATUS OF JERUSALEM' STATEMENT FROM CATHOLIC, CHRISTIAN HOLY LAND LEADERS

    Catholic Online, CA
    Oct 10 2006

    Catholic Online (www.catholic.org)

    JERUSALEM (Catholic Online) - A new and concerted effort to reach a
    definitive agreement that respects and assures the special status of
    Jerusalem as an "open city" and that rejects unilateral decisions and
    imposed solutions is needed to secure "a total definitive and just
    peace," said a Catholic patriarch and other Catholic and Christian
    religious leaders representing faith communities here.

    Advertisement Decrying the erection of walls that deny access to
    "many of our faithful ... from the precincts of the holy city" and
    security decisions by local authorities that have made the political
    and social environment less secure, the 13 church leaders, including
    six of whom represented Catholic churches, called on Palestinian
    and Israeli government leaders to begin negotiations and draw upon
    "needed international collaboration" to assure the rights of "two
    people and three religions ... to live together in harmony, respect,
    mutual acceptance and cooperation."

    Among the 13 who signed the Sept. 29 statement, "Status of Jerusalem,"
    released here, were: Latin-rite Patriarch Michel Sabbah of Jerusalem;
    Franciscan Father Pier Battista Pizzaballa, who as "custos" of the
    Holy Land is in charge of Christian sites there; Maronite Bishop Paul
    Nabil Sayyah; Syrian Catholic Bishop Pierre Malki; Greek Catholic
    Bishop George Bakar; and, Armenian Catholic Father Rafael Minassian.

    Other religious leaders signing the statement represented Greek
    Orthodox, Armenian Apostolic Orthodox, Coptic Orthodox, Syrian
    Orthodox, Ethiopian Orthodox, Episcopal and Lutheran Evangelical
    churches in Jerusalem.

    The following is the English text of the Sept. 29 statement "Status
    of Jerusalem":

    Once more, we have experienced another period of deadly violence in
    the war in South Lebanon. We still face more death and demolition in
    Gaza, and more insecurity in the Israeli society. Therefore, we say
    it is high time to start a serious effort from all parts for a total
    definitive and just peace. Moreover, we believe that peace must begin
    in this Holy City of Jerusalem.

    Therefore, we present the following statement hoping it will bring
    a modest contribution to the birth of peace in our Land.

    In 1994, we, the patriarchs and heads of the local Christian churches
    in Jerusalem, published a memorandum entitled "The Meaning of Jerusalem
    for Christians" that insisted on the Christian character of Jerusalem,
    and on the importance of the Christian presence in her. It also
    discussed the special political status that must be accorded to the
    city because of her sacred character.

    Since that time, we have witnessed the increasing tendency of the
    political authorities to unilaterally decide the fate of the city
    and define her status. The access of our faithful and our personnel
    to Jerusalem is ever-more difficult. With the construction of the
    wall many of our faithful are excluded from the precincts of the
    holy city, and according to plans published in the local press,
    many more will also be excluded in the future. Surrounded by walls,
    Jerusalem is no longer at the centre and is no longer the heart of
    life as she should be.

    We consider it part of our duty to draw the attention of the local
    authorities, as well as the international community and the world
    churches, to this very grave situation and call for a concerted effort
    to search for a common vision on the status of this holy city based
    on international resolutions and having regard to the rights of two
    peoples in her and the three faith communities.

    In this city, in which God chose to speak to humanity and to reconcile
    peoples with himself and among themselves, we raise our voices to
    say that the paths, followed up till now, have not brought about the
    pacification of the city and have not reassured normal life for her
    inhabitants. Therefore they must be changed. The political leaders
    must search for a new vision as well as for new means.

    In God's own design two peoples and three religions have been living
    together in this city. Our vision is that they should continue to
    live together in harmony, respect, mutual acceptance and cooperation.

    1. Jerusalem, Holy City and city of daily life for two peoples and
    three religions

    Jerusalem, heritage of humanity and holy city, is also the city of
    daily life for her inhabitants, both Palestinians and Israelis, Jews,
    Christians and Muslim, and for all who are linked to them by family
    ties as well as for those for whom Jerusalem is the location of
    their prayer, of their schools, hospitals and work places. Not only
    historical memories and sacred places of pilgrimage, but also living
    communities of believers, Jews, Christians and Muslims, make the city
    of Jerusalem beloved and unique for each one of the three monotheistic
    faiths. Holy places and living human communities are inseparable.

    In addition, both the sacred character of the holy city and the needs
    of her inhabitants have attracted and continue to attract numerous
    religious institutions. These have been recognized by the successive
    authorities throughout the centuries and have acquired certain rights
    that allow them to fulfill their obligations towards the holy city
    and her inhabitants.

    Consequently, the fundamental rights pertaining to both individuals
    and institutions must be respected. For individuals, these are basic
    rights that permit them to exercise their religious, political and
    social duties and to meet their religious, educational, cultural
    and medical needs. For communities, this is the right to possess,
    to freely administer the works necessary for their ministry and
    their overall human development - churches, monasteries, schools,
    hospitals, social institutions, theological and biblical institutes,
    accommodation for pilgrims, etc. It also includes the right to bring in
    the personnel and avail of the means needed for the proper functioning
    of the institutions.

    2. Requirements for a just and durable solution for the Jerusalem
    question

    The future of the city must be decided by common agreement, through
    collaboration and consultation and not imposed by power and force.

    Unilateral decisions or imposed solutions will continue to be very
    detrimental to peace and security.

    Different solutions are possible. The city of Jerusalem might remain
    united but sovereignty in this case must be shared, exercised according
    to a principle of equality by both Israelis and Palestinians. However,
    the city might also be divided if this be the desire of the two
    peoples who live here, with two distinct sovereignties, the aim of
    which would be to reach a true unity of hearts in the two parts of
    the city. The wall, which tears apart the city at more than one point
    and which excludes a great number of her inhabitants must give way
    to an education that will strengthen mutual trust and acceptance.

    Face to face with the inability of the parties involved to find a
    just and durable solution up until the present time, the assistance
    of the international community is a necessity. In the future too,
    this aid needs to continue in the form of guarantees that will ensure
    the stability of the agreements reached by the two sides.

    We recommend to create as soon as possible, an ad hoc committee
    to reflect on the future of the city. In this committee the local
    churches of Jerusalem must be a part.

    3. Special status - Open city

    Jerusalem, holy city, heritage of humanity, city of two peoples
    and three religions, has a unique character that distinguishes her
    from all the other cities of the world; a character which surpasses
    any local political sovereignty. "Jerusalem is too precious to be
    dependent solely on municipal or national political authorities" (Cf.

    Memorandum, 1994). Jerusalem's two peoples are the guardians of her
    sanctity and carry a double responsibility: to organize their lives
    in the city and to welcome all the "pilgrims" who come from around
    the world.

    The needed international collaboration is not meant to replace the
    role and the sovereignty of her two peoples. It is rather needed in
    order to help both peoples to reach the definition and the stability
    of the special status of the city.

    That is why, concretely, and from the political, economic and social
    point of view, her two peoples must bestow on Jerusalem a special
    status that corresponds to her double character, holy and universal,
    and ordinary and local, where daily life unfolds. Once this status
    has been found and defined, the international community is required to
    confirm it with international guaranties that will assure continuing
    peace and respect for all.

    The components of this special status must include the following
    elements:

    1. "The human right of freedom of worship and of conscience for all,
    both as individuals and as religious communities" (cf. Memorandum
    1994). 2. Equality of all her inhabitants before the law, in
    coordination with the international resolutions.

    3. Free access to Jerusalem for all, citizens, residents or pilgrims,
    at all times, whether in peace or in war. Therefore Jerusalem should
    be an open city.

    4. The "rights of property ownership, custody and worship which the
    different churches have acquired throughout history should continue
    to be retained by the same communities. These rights which are already
    protected in the status quo of the holy places according to historical
    'firmans' and other documents, should continue to be recognized and
    respected" (cf Memorandum 1994).

    5. The various Christian holy places in the city, wherever they are,
    must remain united in geography, whatever the solution envisaged.

    Conclusion

    For Jews, Christians and Muslims, Jerusalem is a high place of
    revelation and of God's encounter with humanity. That is why we
    cannot remain indifferent to her fate nor remain silent in the face
    of her sufferings. "For Jerusalem's sake I will not rest until her
    vindication shines out like the dawn and her salvation like a burning
    torch" (Is 62:1).

    We are launching this solemn appeal to all the religious leaders
    in the Holy Land to collaborate together in order to reach a common
    vision of the city that might unite the hearts of all believers. We
    call on our political authorities to seek out the common points of
    agreement and, in co-operation with the religious authorities, to
    find a solution which corresponds to the city's sacred character.

    We hope that our appeal might be heard and that the political leaders,
    respecting the nature of this holy city, might show themselves
    capable of reaching a final and definitive agreement that might make
    of Jerusalem a true sign of the presence of God and of his peace
    among all.

    + Patriarch Theophilos III, Greek Orthodox Patriarchate.

    + Patriarch Michel Sabbah, Latin Patriarchate.

    + Patriarch Torkom II, Armenian Apostolic Orthodox Patriarchate.

    Rev Pier Battista Pizziballa, OFM, custos of the Holy Land.

    + Anba Abraham, Coptic Orthodox Patriarchate.

    + Swerios Malki Mourad, Syrian Orthodox Patriarchate.

    + Abune Grima, Ethiopian Orthodox Patriarchate.

    + Paul Nabil Sayyah, Maronite Patriarchal Exarchate.

    + Bishop Riah Abu Al-Assal, Episcopal Church of Jerusalem and the
    Middle East.

    + Bishop Mounib Younan, Lutheran Evangelical Church.

    + Pierre Malki, Exarch for the Syrian Catholics, Jerusalem.

    + George Bakar, Greek Catholic Patriarchal Exarchate.

    Rev Rafael Minassian, Armenian Catholic Patriarchal Exarcate.
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