Olin College of Engineering
DigitalCommons@Olin
2012 AHS Capstone Projects
AHS Capstone Projects
4-1-2012
Bethlehem’s Christian Community
Rebecca Leung
Franklin W. Olin College of Engineering, [email protected]
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Leung, Rebecca, "Bethlehem’s Christian Community" (2012). 2012 AHS Capstone Projects. Paper 12.
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My Motivations
You may be wondering why I chose to focus on a Middle Eastern town the size of Needham for
my AHS Capstone. My interest stems from last spring when I studied abroad in the desert of
southern Israel. As an Asian American Christian at the Arava Institute, I was a minority among
the primarily Jewish and Muslim students. In a place where religion and politics are the opposite
of taboo, I often discussed my beliefs with others as they shared their experiences with me as
well. I visited many Christian pilgrimage sites during my time in Israel, but never made it to
Bethlehem, partly due to the difficulty in reaching the town in the West Bank. The story of the
Christian presence in the area has since fascinated me, especially in the places where Christianity
originated, the places I have read and heard so much about.
Introduction: Why Bethlehem?
Bethlehem is regarded as the traditional birthplace of Jesus and the city of David. The town of
approximately 25,000 people 1 houses one of the oldest Christian communities in the world and
attracts Christian pilgrims from near and far, especially during the Christmas season. In
particular, the Church of the Nativity marks the location which has been venerated as the
birthplace of Jesus since the days of the early Church. This church has endured burning,
destruction, and most recently, a modern siege. The complicated history of this church has
reflected both the internal and external troubles of the Christian community around it.
Just 10 kilometers south of Jerusalem, Bethlehem forms a “Christian triangle” with Beit Sahour
and Beit Jala where roughly two-thirds of all Palestinian Christians live. 2 Despite its importance
1
"2007 PCBS Census," Palestinian Central Bureau of Statistics 2007: 117.
Charles M. Sennott, The Body and the Blood: the Middle East's Vanishing Christians and the Possibility for Peace.
(New York: Public Affairs, 2003) 117.
2
1
as a Christian holy site, Bethlehem’s Christian population has steadily declined in the last
hundred years. Today, more Bethlehem Christians live abroad than in the town itself. Just 50
years ago, Christians made up 70% of Bethlehem’s population. Today this number has dwindled
to 18%. 34 These Palestinian Christians consider themselves direct descendants of Jesus’ first
followers. 5 Yet why has their presence so dramatically declined in the area where Christianity
began? The fact that the Christian population is quickly diminishing has repercussions on the
region as a whole. 6 To be sure, Christian communities in the Holy Land have not suffered the
persecution which many other Christians in the Middle East have endured. However, there are
many other causes and events which have led to the decline of the Christian community in
Bethlehem, some of which I will be discussing in this talk starting from the turn of the century to
the present. Bethlehem has experienced the rule of various authorities in the past hundred years,
from the Ottoman Empire to the Palestinian Authority today. Each one has left its own mark on
the town and its inhabitants.
Bethlehem at the end of the Ottoman Empire
Palestine was ruled by the Turkish Ottoman Empire which lasted from the conquest of
Constantinople in 1453 to the end of World War I. 7 Bethlehem was a predominantly Christian
town in the land of Palestine, which was primarily Muslim. 8 It was a part of the Jerusalem
sanjak, an autonomous district under the Ottomans. Records from the turn of the century do not
3
Khaled Abu Toameh, “The Beleaguered Christians in Bethlehem.” The Stonegate Institute. 12 May 2009.
"Christians of the Holy Land." CBSNews. CBS Interactive, 22 Apr. 2012. Web. 02 May 2012.
<http://www.cbsnews.com/8301-18560_162-57417408/christians-of-the-holy-land/>.
5
Adnan A. Musallam, “Bethlehem, The Holy Land’s Collective Cultural National Identity: A Palestinian Arab
Historical Perspective,” Bethlehem University 2007, 8 Mar. 2012
<http://admusallam.bethlehem.edu/bethlehem/beth-hlccni.htm>.
6
Sennott xix.
7
"Ottoman Empire," Encyclopædia Britannica, Encyclopædia Britannica Online Academic Edition. Encyclopædia
Britannica Inc., 2012, 11 Apr. 2012 <http://www.britannica.com/EBchecked/topic/434996/Ottoman-Empire>.
8
Edward Hagopian and A.B. Zahlan, “Palestine's Arab Population: The Demography of the Palestinians” Journal of
Palestine Studies 1974: 34.
4
2
specify the exact make-up of Bethlehem’s population, but extrapolating from 19th century data,
roughly 5,000 people called Bethlehem their home. 9 While the vast majority of the people in
Palestine lived in rural areas as peasants, most Christians settled in cities. At the end of the 19th
century, Christian emigration from the Jerusalem district had already begun to places like the
United States. 10 In 1907 the Ottoman rulers began forcing Palestinian Christians to serve as
porters and servants for their army, and many emigrated to Latin America to escape the draft. 11
These emigrants left due to economic and political hardship yet many were to return within a
decade or send sums of money back to their relatives in Palestine. These funds were used to
develop residential construction in cities and build up agricultural projects. This allowed urban
Christians to form a key component of the Palestinian middle class. Many were laborers but
others were involved in the local industries, including tourism, which has been a constant source
of commerce to this day. 12
Muslims and Christians were generally settled in separate neighborhoods, as the Palestinian
Christian minority stimulated Arab urban development while the Muslim majority lived
primarily in rural areas working the land. 13 While there was some religious and political tension
between Muslims and Christians in Bethlehem, conflict among the Christian groups was more
common. 14 Christian bodies mainly quarreled about authority over the holy sites, especially the
Church of the Nativity. Under the Ottomans, a “status quo agreement” was established to
delegate responsibilities of the Church of the Nativity to the three major Christian communities –
9
Alexander Scholch, “The Demographic Development of Palestine, 1850-1882” International Journal of Middle
East Studies 1985: 485-505.
10
Hagopian 35.
11
Joshua Hammer, A Season in Bethlehem: Unholy War in a Sacred Place (New York: Free, 2003) 63.
12
Hagopian 36.
13
Hagopian 36-37.
14
Joshua A. Fishman and Tope Omoniyi, Explorations in the Sociology of Language and Religion (Amsterdam: J.
Benjamins, 2006) 183.
3
the Greek Orthodox, Roman Catholic, and Armenian Orthodox. Use of the church by smaller
Christian sects, such as the Copts and Syrian Orthodox, was also determined by this agreement. 15
Generally though, Palestinians lived in harmony with the Ottoman rulers and were loyal
subjects. 16 This was also the case between Muslims and Christians. In particular, the common
Arab roots of Christians and Muslims (language, history, etc.) would be a key factor in the
advent of Arab nationalism in the 19th century. 17 The Arab cultural renaissance of the 19th
century and the weakening Arab‑Turkish relations on the eve of World War I played key roles in
inspiring Arab national consciousness among the Arabs of Bethlehem and more broadly,
Palestine. The Palestinian aspect of Arab nationalism would also begin to increase at the turn of
the century as a result of the increased settlement of European Jews as part of the Zionist
movement in Palestine. 18
As a result of both emigration and foreign Christian influence, Palestinian Christians were
particularly exposed to Westernization over other religious groups. This manifested itself in the
school system, in which various Christian foreign mission schools were funded by European
powers seeking to channel their influence in the Ottoman Empire. This development caused
Bethlehem’s population to grow quite rapidly in the first decade of the twentieth century, and by
1913 it was estimated at 12,000, still with a Christian majority and Muslim minority. 19
15
Fishman 184.
Musallam.
17
Musallam.
18
Rashid Khalidi, Palestinian Identity: the Construction of Modern National Consciousness (New York: Columbia
University Press, 1997) 93.
19
Fishman 184.
16
4
Under the British Mandate
With the fall of the Ottoman Empire in World War I and the occupation of Palestine by the
British in 1917, Bethlehem experienced many changes under this new European leadership.
Despite growth up to 1913, the population was halved by 1921 to 6,100 due to mass emigration,
largely by Christians escaping the hardships of increased Ottoman taxation as well as the general
increased state of poverty and the Turkish draft. 20 The effects of emigration were still largely
positive – Bethlehem’s ties to its growing Diaspora were generally close and most emigrants
returned either permanently or temporarily. Men would commonly emigrate alone or with male
relatives, and then return to their families or marry local women, bringing back new experiences,
languages, and perspectives. 21
Despite Western promises to help Arabs attain independence after WWI, and despite Arab
military assistance in favor of the Allies in the region, the Levant was divided by the West into
small entities under European authorities rather than local independent rule. Resentment of the
West was felt by many Palestinian Arabs when Palestine was conferred to Britain as a mandatory
trust with a proviso putting the Balfour Declaration into effect (which included the establishment
of a Jewish national home in Palestine). These feelings were to become an integral part of
Palestinian identity and the Palestinian national movement in the early 1920's, which was
spurred on by the desire by many Arab nationalists for a “United Syria” under Arab rule and the
increasing Zionist settlement. 22 It was also a time when social differences were enhanced
20
Fishman 185.
Fishman 185.
22
Christopher Sykes, Crossroads to Israel 1965 Reprint (Bloomington: Indiana University Press, 1973) 123.
21
5
between Muslims and Christians, rural and urban, rich and poor which decreased chances for
unity and cohesion, and the Palestinian revolutionary movement reflected these differences. 23
These differences notwithstanding, Bethlehem residents acted in solidarity with their fellow
Palestinians throughout the movement – this was apparent in the activities of various sectors of
society. In the 1930's, especially 1936 through 1939, Bethlehem, together with other Palestinian
communities, participated in a six-month general strike to force Britain to stop Jewish
immigration and land sales. During the strike, Palestinian Christians stirred up sympathy for the
national movement through the Arab press, citing acts of vandalism at the Church of the
Nativity. 24 Armed resistance against British forces which began in 1936 was spearheaded by
Bethlehem citizens who worked closely with resistance leaders to strike at British military
targets in the Bethlehem district. 25
Already in 1923, due to the Arab Christians’ demonstration of solidarity with Muslims, the
government divided representation into Arabs (mostly Muslims with a Christian minority) and
Jews instead of into religious communities as under the Ottomans. 26
The religious attachment
which both Muslims and Christians, as well as Jews, felt towards Palestine was particularly
strong. 27
The population of Palestine increased steadily during the mandatory period (graph) – Jews due to
immigration and Muslims due to a high birth rate, with a longer life expectancy for all. The
increase in the Christian population was due to a high birth rate as well as immigrants from
23
Hagopian 46.
Mustafa Kabha, “The Palestinian Press and the General Strike, April-October 1936 : Filastin as a Case Study,”
Middle Eastern Studies Jul. 2003: 180.
25
Musallam.
26
Tsimhoni 180-181.
27
Khalidi 150.
24
6
Lebanon and Syria seeking greater economic opportunity, yet this growth was still offset by
significant emigration. 28
During this time there was a revival of outside Christian interest – an influx of contributions to
churches enabled property, building, and land purchase (both urban and rural) especially around
holy sites. 29 As a result of foreign mission schools, Christian communities were often better
acquainted with European languages than were Muslim communities, so they often acted as
liaisons between British officials and local Arabic-speaking population under the Mandate.
These mission schools were also a factor in the increase of education for Christian children –
90% of Christian school-age children attended school while only 25% of Muslim children did. 30
The British were generally indifferent towards the education of Palestinian Arabs, yet there was
still an increase in children attending school and a decrease in the illiteracy rate – a testament to
the desire for learning. 31 Pilgrimage and tourism increased during this period, so many Arab
Bethlehem residents learned Hebrew to communicate with their new Jewish neighbors. 32 While
the Mandate period was marked by friction between the foreign ruling party and the local
Palestinian inhabitants, overall Palestine benefited from a more stable economic and social
situation under the British.
Jordanian Rule
Bethlehem experienced another change in authority with the UN adoption of the Partition Plan of
Palestine in late 1947. This led to British withdrawal and the termination of the Mandate,
28
Hagopian 44.
Tsimhoni 174-175.
30
Daphne Tsimhoni, “The Status of the Arab Christians Under the British Mandate in Palestine,” Middle Eastern
Studies Oct.1984: 166.
31
Hagopian 49.
32
Fishman 185.
29
7
causing civil war to break out in mandatory Palestine. The termination of the Mandate also
brought about the creation of the state of Israel in 1948. Bethlehem was caught in the conflict
and did not escape the fighting of the war. As part of the West Bank, Bethlehem fell under the
rule of Jordan after the war. 1948 transformed the Bethlehem area with the establishment of
three refugee camps to handle a portion of the influx of over 700,000 refugees from Israelicontrolled areas. This influx was a part of an-Nakbeh, or “catastrophe,” to Palestinians. 33 These
refugee camps of approximately 20,000 people total – ‘Azza, ‘Aida, and Ad Duhayshah – remain
near Bethlehem today. 34 In Jerusalem, the Christian population decreased to a third of its former
number from 1944 to 1961. 35 While many of these emigrants from Jerusalem joined relatives in
North and South America, others moved into Bethlehem, where the population rose from 9,300
before the war to 11,600 soon after (see graph). 36 The majority of Bethlehem’s residents were
still Christian (75%), and the neighboring villages of Beit Jala and Beit Sahour also remained
predominantly Christian. By 1961, the population of Bethlehem had almost doubled to 22,500
(see graph). This growth occurred mainly due to the inhabitants of the refugee camps in close
proximity to Bethlehem, who were largely Muslim. This caused the Muslim population size to
become roughly equal with the Christian population size in Bethlehem. By 1967, Bethlehem’s
population had a Muslim majority. 37
Emigration from Bethlehem continued during the Jordanian period as political and military
troubles pushed many to leave. A significant number migrated to other areas of the West Bank,
especially Christians to Jerusalem, as rural Muslims moved into Bethlehem. Throughout the
33
Fishman 187.
“Total Registered Camp Population – Summary,” Palestinian Central Bureau of Statistics 2007.
35
Helena Lindholm Schulz, The Palestinian Diaspora: Formation of ldentities and Politics of Homeland,
(London: Routledge, 2003) 43.
36
Fishman 187.
37
Fishman 187.
34
8
West Bank, many moved to the East Bank of Jordan for the promise of citizenship and economic
gain. In fact, emigration from the smaller towns of Beit Sahour and Beit Jala has kept the
population of the towns at essentially the same level from 1948 to today. 38 However, the
majority of refugees remained in the camps, under increased conditions of poverty, hardship and
disappointment. 39 Urbanization in the West Bank caused cities to grow although the overall
population remained stagnant due to emigration. Despite the closed border with West Jerusalem
during this period, tourism and pilgrimage increased under the Jordanians. 40 The tourism
industry remained a major source of income and livelihood.
The demographic decline of the Christian population in Palestine reflected the changes in
political power. The Europeans were no longer the ruling parties in the region and many of the
Churches sought to preserve control of their holy places and institutions rather than pursue
expansion of their influence. 41
Israeli Occupation
Bethlehem experienced significant changes again in 1967 during the Six-Day War, when Israel
launched surprise attacks on Arab forces after a period of heightened military tension. The war
resulted in a decisive Israeli victory in which Israel took control of the West Bank, including
Bethlehem. While Bethlehem did not transform overnight due to Israeli occupation, its effects
were far-reaching. The Six-Day War prompted another wave of mass emigration from the West
Bank, with most emigrants relocating to Jordan. This offset the natural Palestinian increase.
Bethlehem experienced this same emigration but the city’s population actually increased greatly
38
Sennott 119.
Hagopian 55.
40
Fishman 188.
41
Bernard Wasserstein, Divided Jerusalem 3rd ed (New Haven: Yale University Press, 2008) 267.
39
9
during the Israeli occupation due to high natural increase and internal immigration from the West
Bank. While the effects of emigration had been largely positive in the past due to financial
support and the return of many emigrants, emigrants were no longer returning to Bethlehem in
large numbers as before. There was still regular contact between the Bethlehem Diaspora and
those remaining in the town, but entire well-established families began to depart. 42
During the Israeli occupation Bethlehem was less dependent on Israel for employment than were
other urban centers in the West Bank due to the enduring tourism industry. 43 However, the
occupation also caused economic hardship for Palestinians. Additionally, Jewish settlement soon
began to appear in the occupied territories. Many Palestinians steadily shifted their reaction
from non-cooperation to active resistance. The mayors and municipal councils of Bethlehem and
Beit Sahour resigned in 1976 in protest against the Israeli expropriation of Arab-owned lands. 44
Eventually, Palestinian resistance to the occupation culminated in the First Intifada in 1987
which lasted until 1993. After the First Intifada, a marked rise in what Bernard Wasserstein
describes as “Islamic fervor” within Palestinian society worried some Christian Arabs, who were
becoming a decreasing minority in the region. Despite this, Christians played a large role in the
Palestinian resistance during Israeli occupation, becoming prominent spokespeople and leaders
of the movement. 45 An increase in the Arab presence in the Churches also continued, except for
the Greek Orthodox. The first Arab Anglican bishop was appointed in 1976. This Arabization
further strained Israeli relations with Christian communities. 46
42
Fishman 189.
United Nations, “The Changing Face of Bethlehem,” Dec. 2004.
44
MERIP, “Palestinian Resistance Threatens Israeli Occupation,” MERIP Reports Apr. 1976: 18-19.
45
Wasserstein 268.
46
Wasserstein 272.
43
10
Since the Israeli occupation, the economic impact of tourism in Bethlehem has also been
impaired. While one million tourists visited Bethlehem in 1995, visitors only stayed an average
of 45 minutes during brief tours. 47 Under the occupation, new hotels in Bethlehem could not be
built without permits while Israeli hotels proliferated. Arab-owned tourist agencies decreased in
number while by 2000, Israeli-owned agencies had increased twelve-fold. 48 Tour buses bring
visitors into Bethlehem from Israel, and this tourism was dependent on the Israeli Tourist
Authority until 1995. Bethlehem tourism is closely linked to the Christian community as most
tourists visit Bethlehem to see the Christian holy sites.
Palestinian Autonomy
In late 1995, Israel withdrew from Bethlehem and handed over power to the Palestinian
Authority. Autonomy was the result of multiple major agreements including the Madrid Peace
Conference, Oslo I, and Oslo II. As a result of the Oslo II agreement, Bethlehem became a part
of Area A, under full Palestinian authority, while the neighboring towns of Beit Jala and Beit
Sahour became a part of Area B, under joint Israeli and Palestinian control. 49 While this division
of territory was intended as a first phase in the extension of Palestinian autonomy, the areas have
remained as defined since 1995. This has created the issue of “safe passage” between the cities
of the West Bank. In addition, Bethlehem has been separated from Jerusalem by an Israeli
military checkpoint since the Israeli occupation in 1967. 50 Since the peace process of the early
1990s, Palestinians have been required to obtain special permits to work and travel in Israel. 51
Closures at the border further hamper economic activity – in 2000, the World Bank estimates the
47
Mitri Raheb, Frederick M. Strickert, and Garo Nalbandian, Bethlehem 2000 (Heidelberg: Palmyra, 1998) 119.
Raheb et al. 119.
49
Raheb et al. 127.
50
Raheb et al. 130.
51
Sennott 116.
48
11
cost of such a closure at $13.6 million per day. 52 In 2002, the construction of a separation wall
began, separating Israeli-controlled Jerusalem from the West Bank, including Bethlehem.
Bethlehem and Jerusalem have always been economically interdependent, as many Bethlehem
residents work in the Jerusalem area and goods from Bethlehem are sold in Jerusalem. The
restrictions on work permits and movement between the cities has caused up to 50%
unemployment in Bethlehem. 53 Both Christian and Muslim Bethlehem residents visit Jerusalem
as a central site for spiritual and religious life. The restriction of the checkpoint at the wall has
been a barrier to this long-standing connection between the two cities.
In addition to the separation wall, Israeli settlements have continued to expand in the
environment of Bethlehem, most significantly, Har Homa. Just across the wall, Har Homa was
constructed starting in 1997 on a Palestinian-owned hillside. The growth of settlements in the
Bethlehem area has brought violence on both sides. 54
While the prospect of Palestinian autonomy raised many hopes for the revival of Bethlehem, the
city has suffered from continued economic and political woes. The Second Intifada broke out in
2000 as the second Palestinian uprising against Israeli occupation, more violent than the first.
This intensified violence between Palestinians and Israelis affected many aspects of society,
especially the economy. Tourism was expected to skyrocket in 2000 for the Christmas of the
new millennium, yet the actual visitor turnout was much lower than anticipated. The continued
Israeli domination of the tourism industry has compounded the negative effects of the political
situation. During the Second Intifada, the Church of the Nativity, Bethlehem’s most prominent
tourist site, was put under siege for over a month in 2002. Palestinian militants sought refuge
52
Raheb et al. 132.
Michael Finkel, "Bethlehem 2007 A.D.," National Geographic Magazine Online, Dec. 2007, 29 Mar. 2012
<http://ngm.nationalgeographic.com/2007/12/bethlehem/finkel-text.html>.
54
Finkel.
53
12
from the Israeli Defense Forces in the church, and became trapped in the church along with
Palestinian civilians and Christian monks. About 200 people remained within the church
complex during the five-week siege, while Israeli troops surrounded the area in tanks.
Conditions in the besieged church were harrowing and grim due to the lack of basic resources.
Eventually negotiations were made to end the siege and hand over 39 militants to be exiled to the
Gaza strip and Europe. Israeli gunfire killed eight and wounded one Palestinian by the end of the
siege. 55
Church of the Nativity
The recent siege is only one example of the adversity which the Church of the Nativity has
experienced. Our understanding of the Bethlehem Christian community would not be complete
without some mention of the church which remains the Christian focal point of the town. Since
the construction of its first permanent structure in the 4th century, the church has endured
destruction, disrepair, and theft. In 326, Emperor Constantine’s mother Helena visited the site
considered by the early Christian community as the place of Jesus’ birth. This cave, or grotto,
outside the city of Bethlehem became the focal point of a basilica which was completed by
Constantine in 339. An octagonal structure surrounded the grotto with a large basilica to its west
and an atrium lined with columns toward the direction of Bethlehem. 56 Pilgrims of that period
praised the magnificence of the basilica and its lavish decoration with gold, precious stone, and
silk. 57 Constantine’s church lasted for almost two centuries before it was destroyed in 529
during the Samarian revolt. Some attribute the church’s destruction to the Samaritans while
others attribute the demolition to Emperor Justinian, who demolished the church to rebuild a
55
"Timeline: Bethlehem Siege," BBC News, BBC, 05 Oct. 2002, 17 Apr. 2012
<http://news.bbc.co.uk/2/hi/middle_east/1950331.stm>.
56
Raheb et al. 28.
57
Maria Teresa Petrozzi, Bethlehem (Jerusalem: Franciscan Printing, 1971) 38.
13
larger and more splendid church in 540. 58 Some of his renovations included a much larger
basilica and three additional apses to replace the octagonal structure. 59 Staircases were built
down to the grotto so that pilgrims could descend there more easily. Justinian’s church was
elaborately decorated in the Byzantine style, with gold embellishments and intricate, multicolored mosaics. 60 This principal structure has been maintained to this day, and has been in
continuous use since Justinian’s time. The church has not survived unscathed, however. Its
decorations and roof have been replaced due to decay over the years. In the 16th century the
brilliant gold mosaics of the 12th century Crusaders had already deteriorated. The poor condition
of the roof combined with the smoke of candles and oil lamps damaged the mosaics beyond
repair. 61 Some of the marble slabs forming the floor and walls were stolen in the 15th and 16th
centuries by the Ottomans for their own construction projects. 62 The church has been seized by
armies of the Persians, Mamluks, Ottomans, and Crusaders over the years. In 1834, the church
suffered an earthquake and subsequently a fire in 1869. 63
Despite these trials, today the basilica’s massive walls and imposing façade greet thousands of
pilgrims every year, welcoming visitors to the now immense compound of 12,000 square meters.
Through the years many renovations and additions have taken place at the compound, reflecting
the various authorities which have overseen the church. A major archaeological survey took
place in 1934 which brought to light the origin of many of the church’s constructions. 64 The
doorway itself is testament to multiple time periods in the church’s history. The Justinian
58
Petrozzi 39.
Raheb et al. 28.
60
Petrozzi 40.
61
Petrozzi 85.
62
Petrozzi 43.
63
"Church of the Nativity, Bethlehem," Church of the Nativity, Sacred Destinations, 26 Oct. 2009, 4 Apr. 2012
<http://www.sacred-destinations.com/israel/bethlehem-church-of-the-nativity>.
64
Petrozzi 45.
59
14
entrance consisted of three doors, only two of which are visible today – the horizontal post of the
large three-meter-wide central door, and the north door behind later buttressing. 65 The Crusader
entrance filled in much of the large central door to strengthen the wall, forming a pointed
archway instead. Lastly, the Ottomans filled in the opening even more into the present short and
narrow door. This was initially built to prevent travelers’ animals from entering the church, but
is now known as the Door of Humility, as visitors must bend low to enter. 66
Stepping into the atrium, visitors may be dismayed by the dark and dilapidated state of the
church. Fortunately, renovations of the church, and particularly the roof, are set to begin this
year. 67 However, many fascinating features of the church remain. 44 pink limestone columns
stand boldly along the sides of the 1200 square-meter nave. Most of these pillars are painted
with Crusader images of saints and the Virgin Mary with Jesus. Gold Crusader mosaics line the
walls, although many are now just fragments. Floor mosaics from the original Constantine
church can be seen through openings in the floor. Elaborate gold lamps hang from the ceiling
casting a warm glow. 68
At the end of the atrium, the main high altar stands intricately adorned with an iconostasis,
property of the Greek Orthodox Church. Other Armenian altars in the apses surround the high
altar. From the altar, two sets of staircases lead down into the Nativity grotto, a rectangular cave
underneath the church. The Altar of the Nativity frames a 14-pointed silver star placed on the
marble floor, marking the exact location considered to be the place of Jesus’ birth. Lamps of the
various Christian groups line this altar above the star. Several grottos have been carved out
65
Raheb et al. 33.
Raheb et al. 33.
67
Matti Friedman, "Bethlehem's Church of the Nativity to Be Restored," New Zealand Herald, 29 Nov. 2011, 12
Apr. 2012 <http://www.nzherald.co.nz/travel/news/article.cfm?c_id=7&objectid=10769587>.
68
Raheb et al. 32-33.
66
15
adjacent to the Nativity grotto, such as St. Jerome’s grottos from the 5th century and the grotto of
the bathing basin adapted in Justinian’s time.
The recent history of the Church of the Nativity is a stark example of the hardships which
Bethlehem has endured in recent years. The siege of 2002 left $77,000 worth of damage to the
church complex from smoke, fire, and bullets. 69 The Church of the Nativity is the pride of both
the Bethlehem and international Christian community, but has not been immune to outside
influences. A combination of the economic depression and political pressures on the city, largely
from the Second Intifada, has prompted the continued emigration of Bethlehem Christians in
recent years. In the first seven years of the millennium, more than 3000 Christians left the town
due to the conflict. The numbers are grave. Many of the people leaving are the educated and
wealthy, the youth and politically moderate. 70 Bernard Sabella, a Christian sociologist in the
Palestinian Parliament, says, “Those who are best able to change the situation are leaving.”
Unfortunately, this disheartening situation is occurring in many other cities throughout the
Middle East. Jerusalem, Ramallah, Istanbul, Alexandria, and Beirut are just a few of the many
cities where local Christian communities are shrinking. 71 Throughout the Middle East,
Christianity is surviving as a smaller and smaller minority. This decline, particularly in Israel
and Palestine, has broader implications on the region. Christianity is tied to the places of its
origin, and the decrease in the Christian presence leaves a void in the continuing history and
diversity of the Middle East.
69
"Destruction in the West Bank, April 2002," ICOMOS, Retrieved 5 Apr 2012.
Finkel.
71
Betty Jane Bailey and J. Martin Bailey, Who Are the Christians in the Middle East? (Grand Rapids, MI: W.B.
Eerdmans, 2003).
70
16
Reflection
For a Western Christian like myself, this situation is discouraging but not completely without
hope. While small, a Christian presence will remain in the Middle East due to the centrality of
certain sites such as Jerusalem. Faith should not be tied to the “holiness” of a physical location,
as I can practice my faith here in the U.S. as well. My sincere hope is that the pressures of the
region will be alleviated so that no peoples will feel compelled to leave their homeland. Whether
this will occur in the near future remains uncertain, but Christians around the world must
continue to support their fellow believers and work for peace among all peoples.
17
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18
Hammer, Joshua. A Season in Bethlehem: Unholy War in a Sacred Place. New York: Free, 2003.
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20
Bethlehem’s Christian
Community
Rebecca Leung
Mentor: Barbara Geller
Overview
• Why Bethlehem?
• History
o
o
o
o
o
Ottoman Empire
British Mandate
Jordanian rule
Israeli occupation
Palestinian autonomy
• Church of the Nativity
• Reflection
Bethlehem in spring
Church of the Nativity
Christian triangle of Bethlehem, Bayt Sahur, and Bayt Jala
Christian pilgrims, 1890
Bethlehem Christian women, 1911
Christmas in the early 1900s
Church of the Nativity during Ottoman period
Population of Bethlehem 1900 - present
30000
25000
20000
15000
10000
5000
0
1900 1907 1914 1921 1928 1935 1942 1949 1956 1963 1970 1977 1984 1991 1998 2005
Modern-day bagpipe parade, of British mandate origin
Palestinian nationalist resistance, 1938
Military stationed at the Church of the Nativity, 1939
Population of Bethlehem 1900 - present
30000
25000
20000
15000
10000
5000
0
1900 1907 1914 1921 1928 1935 1942 1949 1956 1963 1970 1977 1984 1991 1998 2005
Christmas in the Church of the Nativity, 1934-39
UN Partition Plan
Arab-Israeli War, 1948
Population of Bethlehem 1900 - present
30000
25000
20000
15000
10000
5000
0
1900 1907 1914 1921 1928 1935 1942 1949 1956 1963 1970 1977 1984 1991 1998 2005
1967 craftsman
Armenian convent refugees
Six-Day War Territories, 1967
Israeli soldiers in Bethlehem, 1978
First Intifada in Bethlehem, 1987
Bethlehem souvenir shop
Oslo Accords, 1993
Separation wall, 2011
Separation wall and checkpoint, 2010
Separation wall, 2010
Har Homa from Bethlehem, 2009
Siege of the Church of the Nativity, 2002
Siege of the Church of the Nativity, 2002
Church of the Nativity interior
Bethlehem churches and mosques
Sources
Raheb, Mitri, Frederick M. Strickert, and Garo Nalbandian. Bethlehem 2000. Heidelberg: Palmyra, 1998.
Print.
http://www.atlastours.net/holyland/church_of_the_nativity.html
http://2eyeswatching.wordpress.com/2012/02/10/the-garden-of-gethsemane-bethlehem/
Maps.google.com
http://www.palestineremembered.com/GeoPoints/Bethlehem_536/Picture_12334.html
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0003_0_02860.html
http://www.sjsapush.com/ch23.php
http://www.flickr.com/photos/johnthefinn/4201714607/
Matson (G. Eric and Edith) Photograph Collection: http://www.loc.gov/pictures/collection/matpc/
http://en.wikipedia.org/wiki/1948_Arab-Israeli_War
http://www.radiolajee.com/?p=304
http://www.magnumphotos.com/image/NYC22003.html
http://weekly.ahram.org.eg/1998/1948/unirva.htm
http://en.wikipedia.org/wiki/Six-Day_War
http://www.ynetnews.com/articles/0,7340,L-3611488,00.html
http://occupiedpalestine.wordpress.com/2011/12/08/the-first-intifada%D8%A7%D9%86%D8%AA%D9%81%D8%A7%D8%B6%D8%A9-in-pictures-intifada1/
http://www.seetheholyland.net/bethlehem/
http://www.alternativenews.org/english/index.php/topics/jerusalem/2704-israel-restricts-internationalsmovement
http://www.btselem.org/sites/default/files2/20110612_btselem_map_of_wb_eng.pdf
http://taggingpeace.files.wordpress.com/2010/12/052.jpg
http://rcerrotti.files.wordpress.com/2009/12/dsc_0178.jpg
http://www.latimes.com/news/local/photography/la-ph-pulitzer-nativity-html,0,5157251.htmlstory
Carolyn Cole/Los Angeles Times: http://www.sacred-destinations.com/israel/bethlehem-church-ofnativity-photos/
Thanks for listening!
Questions?