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Middle East
Christmas survival
4 min read

Last Christmas in Bethlehem

With its Christmas displays cancelled, Bethlehem resident Christy Anastas writes about a bleak future for its Christian Palestinian community.

Christy Anastas is a Bethlehem resident. She is a Palestinian advocate for nonviolent ways of mediating a more stable Middle East.

A church gable featuring a cross, a Madonna and angel Christmas decorations.
2017 Christmas decorations on the Church of the Nativity, Bethlehem
Jana Humeedat, CC BY-SA 4.0, via Wikimedia Commons

Religious minority groups, like Christians, represent about one per cent of the overall Palestinian population. We feel stuck between a rock and a hard place in this conflict. As a consequence of this war, many of us are already planning to emigrate once the opportunity arises. If this happens, Bethlehem will virtually become a non-Christian city. This would be a sad outcome given it was the birthplace of Jesus Christ and that in the early 1900s the Christian population used to be just under 85 per cent. Now Bethlehem's population is approximately five per cent Christian. After this war we fear that these statistics would decrease even more. The main source of income of the city heavily relies on tourism, with almost 70 per cent of Bethlehem’s GDP due to religious pilgrims from all over the world visiting Jesus Christ’s birthplace, especially during Christmas.   

This is the first year for decades, when all Christmas festive displays have been cancelled in Bethlehem. This decision taken by Bethlehem municipality and the Palestinian church is a sobering and poignant one and comes with a financial heavy price paid by locals. Such traditions have been kept for decades, even during the second Intifada, so that between 2000 to 2005 a Christmas tree in Manager Square was still displayed each year. Even the Covid-19 pandemic did not stop Bethlehem from decorating the entire city. However, today many Palestinian Christians are not in a festive mood. The Israel-Hamas war is in its second month and has already a higher death toll than during the whole of five years of the second Intifada.   

A ceasefire is what Palestinian Christians will be praying for during this Christmas, alongside praying against the perpetual cycles of death, violence, and destruction. 

In my opinion it feels fitting to stand in solidarity with those who mourn, inspired by Paul’s letter to the Romans encouraging Christians to “Rejoice with those who rejoice; mourn with those who mourn”. During such devastating circumstances of the civilians in Gaza, Palestinian Christians are heartbroken at the enormity of lives lost and the desperate conditions experienced especially by children. The desire to celebrate the birth of the most important child in Christianity’s history is dimmed by the death toll of children in Gaza during this war. An ancient biblical proverb offers a powerful depiction of what it would be like for us Christians to celebrate Christmas as usual. It would have felt “like one who takes away a garment on a cold day, or like vinegar poured on a wound, is one who sings songs to a heavy heart.” 

However, the announcement of the cancellation issued by the head of Bethlehem municipality, was made exclusively in honour of Palestinian “martyrs”, in Gaza and the West Bank. This disappointing statement distorts the church’s role in the region as a peace builder and the bridge amongst different communities and ethnicities. In fact, it is an utterly missed opportunity for the church to demonstration its ethics and values in the region, especially when confronted with losses of lives across all ethnicities and religions. A more inclusive nuanced statement that could have honoured the suffering of all, could have been worded along the lines of offering tributes to the devastating losses of lives in the Israel-Hamas war since the 7th of October, without any discrimination or prejudice. That old proverb continues to say, “if your enemy is hungry, give him food to eat; if he is thirsty, give him water to drink.” 

The exclusivity of the statement's approach made by the churches was a lost opportunity to express a more authentic side of Christianity to the world revealed from its birthplace. It could have counteracted the way the church was portrayed in Europe during the Holocaust. It could have been the chance to respond in a less indifferent manner to the plights of the Jewish people in the region, rather than reiterate a similar stance of the European churches during World War II. 

A ceasefire is what Palestinian Christians will be praying for during this Christmas, alongside praying against the perpetual cycles of death, violence, and destruction, inspired by what our brothers and sisters in Gaza have conveyed to us in private communication. Christians in Gaza are pleading for peace and stating that as a community, they oppose violence. The zero-sum approach towards this war has made it difficult for us Christians to be true to our faith without being condemned or oppressed for it. When we call for a ceasefire, we are accused of supporting terrorism and denying Israel’s right to self-defence. However, when we want to acknowledge the suffering of the Israeli side during the 7th of October, we are deemed to be traitors. Our objective isn’t to attempt to prevent Israel from defending itself; rather, to suggest that the consequences of inflicting violence and bloodshed in retaliation could reinforce a stronger hold for violence and extremism in the region.  

Therefore, most Palestinian Christians do not feel they have the freedom to stand for their beliefs and the churches in the region are not portraying the best paradigm. In my opinion, this is one of the main factors behind the drastic decline of the Christian population generally especially in Bethlehem. It is also why they no longer hold as much power as they used to in influencing the culture and mindsets in the area. Their roles became more politicised which has gradually led them to neglect standing up for truth until it has become too dangerous to even express it. This could well lead to a reality where this would be the last Christmas in Bethlehem for a majority of Christian families.  

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Politics
Virtues
8 min read

The emerging frontier: renewing courage in geopolitics

Narcissistic moralising needs to stop, and we can learn from Churchill too.
Military personnel, wearing camoflague uniform crowd round a computer monitor.
U.S. Space Force guardians assess a threat.
U.S. Space Force.

In August 1939, the Polish poet Kazimierz Wierzyński reflected on a “Peaceful bliss which had become Europe’s chloroform.” Yet, then as now, crises shake us from moments of calm, especially when we abandon vigilance. We let our guards down, nonchalance replacing serious deliberation toward action. 

A shroud of darkness has descended on the world over recent years, with new conflicts emerging just as – or perhaps because – democratic populations turn inward. These conflicts – whether the Russia-Ukraine War, the Israel-Gaza War, or the US-UK led battles in the Red Sea – demonstrate the courage of peoples sacrificing for their nations, families, histories, and traditions. 

Yet, in much of the political West, narcissism – rather than courage – has become the focal point of our culture.  

Christopher Lasch describes this narcissism in The Culture of Narcissism: American Life in an Age of Diminishing Expectations as a conceit of the present. Lasch notes that we have become a consumer society focused on individual self-absorption that leads to present-focus, sense of isolation, and disconnection from history.  

The psychoanalyst Erich Fromm argues in The Heart of Man: Its Genius for Good and Evil that narcissism is an attachment to “self-image,” which “distorts rational judgment.” Yet, Fromm later reflects “If the feeling which the Greek poet expressed in Antigone’s words, ‘There is nothing more wonderful than man,’ could become an experience shared by all, certainly a great step forward would have been taken.” 

This wonder of man is in the freedom to act in a world that is yet to be determined.  

This is a position of “deep faith.” It encourages full participation in the world, affirming the self through action, though always in relation to something much greater.  

The philosopher and theologian Paul Tillich similarly states “this is just what participation means: being a part of something from which one is, at the same time, separate. Literally, participation means ‘taking part,’ in the sense of ‘sharing’ or ‘having in common.’”   We play, as legendary Notre Dame football coach Knute Rockne once said, "For everyone that came before us, and everyone that will come after us."

If common history is needed as our foundation for current action in geopolitics, to what then might we turn?  

We propose a refocusing and modern renewal of alliances underpinned by Winston Churchill’s A History of the English-Speaking Peoples, a project he initiated in the early 1930s as the threats of Nazism and Fascism had taken centre stage.  

This refocusing reprioritises courage in geopolitics, maintaining the light amid descending darkness. It is badly needed given the modern tendency to look inward rather than to sources of value outside of the self.  

This is a pathway to vigilance in anticipation of the thief in the night, who may arrive at an unexpected hour.

Churchill – recently demonised by influential conspiracy theorists – emphasises the common cultural and political heritage of the English-Speaking Peoples, including the rule of law, individual rights and parliamentary democracy, which shaped the modern world.  

Churchill reminds us of the global influence of English-Speaking Peoples in spreading democratic ideals and governance structures across the world, believing that the global spread of these ideas was instrumental in shaping modern life. He underscores the unity of the English-Speaking Peoples in facing global challenges, particularly in the context of the World War he foresaw. And he viewed the cooperation between the UK, the US, and other Allied nations as crucial to the survival of freedom and democracy.  

It is important, now as much as ever, that we remind ourselves of Churchill’s wise words, building on them to address with courage the challenges of our present times.  

Specifically, we must adapt Churchill’s emphasis on the English-Speaking Peoples to a focus on nations working at the frontiers of Western civilisation to resist rising darkness which seeks to corrupt the good. Ones not necessarily actually speaking English too. 

Building on these unique and complementary strengths, these agile nations united as upholders of the values of English-Speaking Peoples should reindustrialize, rearm, redraft and recommit to a common goal in a world of increasing geopolitical conflict. 

The sharing of expertise and overall close collaboration between these agile nations can facilitate rapid preparation for conflict at any moment, proactively addressing Wierzyński's dangerous “peaceful bliss.”  

In other words, this is a pathway to vigilance in anticipation of the thief in the night, who may arrive at an unexpected hour.

Renewed partnership is necessary between these nations. There is a need for these nations to re-assert their historical courage, underpinned by vital modern capabilities. 

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Alongside the United States as the focal point, these nations are Canada on the Arctic frontier; the United Kingdom as a Northern frontier; Poland as the Eastern frontier; Israel as the Southeastern frontier towards the Eurasian landmass, and Australia, with its recent experiences confronting neighbour China, on the Far East frontier.  

Each of these nations serves as a regional center of power and influence: Canada in the Arctic and Atlantic; the US into the Caribbean and broader Latin America; Israel in the Middle East with the Abraham Accords and North Africa; Poland into Central and Eastern Europe, and Australia in the Indo-Pacific. Each of these nations possesses vital agility, given their small geographical sizes or populations.  

These frontier nations respond to United States CIA Director William Burns’ 2023 Ditchley Lecture, in which he focused on “[hedging middle power countries who] see little benefit and lots of risk in monogamous geopolitical relationships. Instead, we’re likely to see more countries pursue more open relationships than we were accustomed to over several post-Cold War decades of unipolarity.” The focus here is courage with a long-term view, building a frontier-focused alliance rather than seeking relations based on short-term material interest only.

In this frontier model, it is currently Israel demonstrating the courage to uphold the values captured in Churchill’s account of the English-Speaking Peoples. Hamas’ brutal October 7th attack was predicated on the notion that over the last decades, Israel transformed into a consumer society, focused on short-term economic incentives and leisure pursuits. Israel provides technology and experience in fighting modern wars of various types, as well as persistence and proactiveness that other nations must quickly recover. 

Canada is historically a frontier nation of courage, reflected for instance in its contributions to WWI and WWII victories, as well as in the often-quiet contributions that Canadians make to peacekeeping efforts across the globe. But Canada can take bolder action, given its strategic Northern location and proximity to the Arctic, with its vast natural resources including critical minerals supply and its vast freshwater reserves. It can become a more influential global player amid trade wars, helping reduce dependence on Chinese resources.  

The United Kingdom’s combination of common law, property rights, financial markets and freedom of the press are important strengths. As Nigel Biggar finds in his Colonialism: A Moral Reckoning, the UK has historically championed free markets generating economic opportunities for diverse peoples; established peace where internal strife previously existed, protected the rural poor from wicked landlords, and provided civil service and judiciary systems to reduce corruption.  

Poland, as noted by Radoslaw Sikorski in a recent speech, shares with the United Kingdom “the same strategic vision. It is based on the fundamental assumption that international law is the guardian of peace and stability.” Poland also “consistently supports close, comprehensive cooperation between the UK and the EU’s security and defence frameworks” with continued focus on strengthening its military capabilities. And, of course, Poland is keenly aware of the threat of war which which is ever-present on its border. 

Australia has, over the last decade, demonstrated evident success in facing the threat of China on its doorstep, this ever-present threat producing a group of leaders across government, private and media sectors that are as sharp, worldly and realist in nature as any in the Commonwealth.  

Renewed partnership is necessary between these nations. There is a need for these nations to re-assert their historical courage, underpinned by vital modern capabilities. C.S. Lewis, in his famous Screwtape Letters, shows that “courage is not simply one of the virtues, but the form of every virtue at the testing point, which means, at the point of highest reality.” Each of these frontier nations has historically demonstrated success in the face of testing.  

Our focus cannot be narcissistic moralising – too often the case in today’s geopolitics – which is the product of the serpent’s advice in the Garden of Eden, in which our eyes will be opened as we “become as gods knowing good and evil.”  We must not allow others to twist our sense of history, such that we begin to exalt ourselves in the present moment rather than adopting attitudes of service, sacrifice and worship of that which is unfathomably greater and farther-reaching.

Instead, it must be – as we have seen with Churchill, and as described by Dietrich Bonhoeffer in his incredible commentary on the story of the Garden of Eden, to act. 

As Bonhoeffer writes, “If the Holy Scripture insists with such great urgency on doing, that is because it wishes to take away from man every possibility of self-justification before God on the basis of his own knowledge of good and evil… The error of the Pharisees, therefore, did not lie in their extremely strict insistence on the necessity for action, but rather in their failure to act. ‘They say, and do not do it.’”  

The frontier model we propose facilitates such action, prepared with the necessary capabilities and coordination for the considerable challenges before us. 

We must remember that to participate in the world with deep faith – courage – has been and always will be the basis for human freedom.  

Indeed, this is the task of the nations: united by the common heritage of English-Speaking Peoples, acting with faith in the good, always at the frontier.