By Samuel J. J. Kuruvilla
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Extra info for Radical Christianity in Palestine and Israel: Liberation and Theology in the Middle East
The Latin Catholics developed rapidly after this development and by the early mandate period had become the second largest Christian community in the Holy Land. The end of the mandate saw the Latins poised as the community with the widest network of institutions among all the Christian Communities of Palestine. It was only after the Nakba (Palestinian catastrophe of 1947–48 that saw hundreds of thousands of Arab Palestinian people driven into exile) that the indigenisation of the Latin Catholic clergy started to take effect.
Arthur Balfour wrote to Lord Rothschild: Dear Lord Rothschild, I had much pleasure in conveying to you, on behalf of His Majesty’s Government, the following declaration of sympathy with Jewish Zionist aspirations which was submitted to, and approved by, the Cabinet. His Majesty’s Government view with favour the establishment in Palestine of a national home for the Jewish people, and will use their best endeavours to facilitate the achievement of this object, it being clearly understood that nothing shall be done which may prejudice the civil and religious rights of existing non-Jewish communities in Palestine, or the rights and political status enjoyed by Jews in any other country.
The infamous St. 39 The St. indd 13 3/7/2013 1:01:10 PM 14 R ADICAL CHRISTIANITY IN PALESTINE AND ISR AEL church groups, particularly those that had not been averse to dealing with the State authorities in the past. That these incidents should have taken place during the Easter week of 1990, was another cause for shame and alarm. It was understood then that if the Israelis would not hesitate to conduct such outrages during a period when the attention of the worldwide Christian community was focused on Jerusalem, then there could be no time when the property and wealth of the Churches could possibly be safe from attack and confiscation.