I welcome the Church of England’s decision to allow General Synod to debate Kairos Palestine II.
Whether one ultimately agrees with every word of the document is almost beside the point. The Church should never be bullied into silence or prevented from debating matters of profound moral significance. If the Church cannot wrestle openly with questions of justice, oppression and the sanctity of human life, then it risks abandoning one of its most sacred responsibilities.
What I find deeply disturbing is the intervention of Chief Rabbi Sir Ephraim Mirvis.
His statement accuses Kairos II of being “one-sided”, “political activism dressed up as theology” and even containing “falsehood”. In this statement, however, there is no explicit acknowledgement of the unimaginable scale of Palestinian suffering that has unfolded before the eyes of the world.
Not once.
He speaks of “the dignity, aspirations and suffering of all peoples”, but offers no words of compassion for the tens of thousands of Palestinians killed, the children buried beneath rubble, the starving families or the destruction of churches, mosques, hospitals and entire communities.
Those omissions matter.
As someone who has spent decades challenging extremism, I have never believed that morality should depend upon the identity of the perpetrator or the victim.
I have condemned those who commit acts of terror whilst claiming to represent Islam. I have condemned antisemitism in every form, whether directed at Jews in their synagogues, on university campuses or simply walking through our streets. I have condemned hatred wherever I have found it.
For decades I have argued that no cause, however passionately held, ever justifies hatred of Jews, Muslims or any other people. That same moral principle compels me to say that no government’s security concerns can excuse the large scale loss of innocent civilian life.
Because innocent life is innocent life.
Every Jew has the right to live in peace.
Every Palestinian has the right to live in peace.
Those are not competing truths. They are inseparable truths.
Religious leaders are called to be the conscience of society, not the public relations officers of governments.
They are called to comfort the afflicted and challenge those in power when innocent blood is being shed. That duty does not disappear because the government in question claims to act in defence of its own people.
Indeed, it becomes even more important.
The Chief Rabbi argues that Kairos II threatens decades of Jewish-Christian relationship building.
I would argue the opposite.
Relationships built upon silence in the face of suffering are fragile relationships. Genuine friendship requires honesty. Real interfaith dialogue is not about agreeing on everything. It is about having the courage to speak difficult truths whilst preserving one another’s dignity.
Many Jews, including rabbis both in Britain and across the world, have demonstrated precisely that courage by publicly criticising the actions of the Israeli Government while remaining utterly committed to Israel’s security and to fighting antisemitism.
Their example demonstrates that opposing the policies of the Israeli Government is not incompatible with opposing antisemitism or believing in Israel’s right to exist. Indeed, many would argue it is precisely because they love Israel that they speak.
That is moral consistency.
The former Archbishop of Canterbury, Dr Rowan Williams, was once asked by a young Muslim child:
“How do we stop people hating us?”
His answer has stayed with me ever since.
“Let them see God in your face.”
Those words transcend every religion.
Today I ask a simple question.
When history looks back at this moment, where will people have seen God?
In those who argued over terminology?
Or in those who refused to remain silent whilst innocent human beings, made in the image of God, were dying?
Faith without compassion becomes ideology.
Leadership without moral courage risks becoming little more than reputation management.
And justice that mourns only one people is not justice at all.
The Church of England should not apologise for discussing Kairos Palestine II.
It should be applauded for recognising that faithful witness demands moral courage, especially when speaking uncomfortable truths.
Because if the lives of Abraham’s children are sacred, then they are all sacred.
Soulful Spaces 