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So you first moved to The Holy Land in 1996 Correct. Yep. As a nun. How are Christians doing in The Holy Land? it's become a very difficult time for them there. Basically, the Christians are in the same situation as the Muslims being a Palestinian. So there's two different things. If you live in Israel, you're a citizen, and so they are can live there and work, but there's sort of some petty grievances that people might have. But if you're a Christian in Palestine, which is where most of activities of the life of Christ are Bethlehem, Jerusalem, the Mount Of Olives, Jericho, Jacob's Well, that's all within Palestine. That's the predominance of the Christian population there, and they're treated with the effects of the occupation.

Jerusalem, the capital of Palestine, was once a thriving, diverse nation with a strong economy and culture. The British government's Balfour Declaration led to tensions, as it aimed to establish a Jewish state, which Arabs opposed. This period marked the Nakba, or catastrophe, for Palestinians, as many were displaced during the conflict. The murder of UN mediator Count Bernadotte and the expulsion of Arabs from cities like Jaffa, Haifa, and Jerusalem followed. Mass media often sided with Israelis, overlooking the struggles of the Palestinians. Despite the ongoing conflict, there are calls for solidarity and support for both sides, emphasizing the complexity of the situation and the challenges in the peace process.

Bibles once served as family records, containing genealogies and significant events. This 1905 Bible predates the 1913 Scofield Bible, which introduced Zionist ideas that separated the church from Israel. The 1905 Bible includes a map labeled "Palestine," challenging claims that Palestine never existed. Palestinians, encompassing Jewish, Christian, and Muslim communities, lived in Palestine, and Jesus was one of them. The narrative shifts to the 1917 Bolshevik Revolution, where violence against Christians occurred, followed by the infiltration of Palestine by European Ashkenazi Jews in the 1920s and 1930s. Lyndon B. Johnson smuggled weapons to support these groups. In 1948, the state of Israel was declared, marking a day of disaster for Palestinians, who continue to resist displacement from their land. The ongoing conflict is characterized by efforts to remove Palestinians from their homes.

All the world's problems stem from the British Empire, including those in Gaza, China, Pakistan, India, and the Middle East. As the most powerful empire for 200 years, the British created conflicts worldwide. The current disaster in Palestine is partially due to British promises made between 1915 and 1917. The British promised the same territory to three different groups. First, in the McMahon communications, they promised it to the Arabs in exchange for fighting the Turks. Then, through the Sykes-Picot Treaty, they promised it to the French. Finally, in the Balfour Declaration of 1917, they declared it a Jewish homeland, despite the land not belonging to them.

In the Ottoman Empire, Palestine is a small territory of 27,000 square kilometers, located in the south of the province of Damascus. Over time, the empire has lost the Balkans, while France and Italy have taken control of North Africa. England has also expanded into Egypt, Aden, and Kuwait.

Bibles once held family histories, with many Christian families keeping them for generations. A 1905 Bible shows a map labeled "Palestine," contradicting claims that Palestine never existed. Palestinians, including Jews, Christians, and Muslims, were citizens of Palestine, and Jesus was one of them. The term "Israel" historically referred to the people of God, not a political state. Following the 1917 Bolshevik Revolution, Jewish groups infiltrated Palestine, leading to violence against local populations. In the 1940s, these groups declared the state of Israel, recognized by Harry S. Truman. This event marked the beginning of ongoing conflict, with Palestinians facing displacement and violence as they resist attempts to be driven from their homes.

Palestine, located between the Mediterranean Sea and the Jordan River, has been a significant crossroads of the Middle East for thousands of years. It has been the site of numerous conflicts and has seen various civilizations, including the ancient Jewish kingdom of David, the Phoenicians, and the Romans. In the 7th century, Arabs captured the region from the Byzantines, followed by the Abbasid dynasty. The Crusaders established a Latin kingdom in the 11th century, which lasted for 200 years until the Mamluks took control. In the 16th century, the Ottomans incorporated the area into their empire. Throughout history, these diverse cultures have left their mark, and Palestinians view themselves as the heirs to this rich heritage.

I found my grandmother's bible from 1935 with a map of the Holy Land on the back. It refers to the region as Palestine, not Israel. Palestine welcomed European Jewish refugees after World War 2, but they ended up taking the land and creating Israel. The atlas shows Palestine in 1933, but by 1946 it is labeled as Israel. It's important to note that this is not about Islam, but rather the history of Palestine from 1926.

British army and Palestine police observe arrival of illegal Jewish immigrants in Haifa. Newcomers joyfully look towards their claimed national home, welcomed with food and milk.

Lebanon used to be the only majority Christian country in the Middle East, known for its open-mindedness, multiculturalism, and high-quality universities. By the 1970s, the Christian majority shifted due to the growth of the Muslim population, who are allowed to marry up to four wives. As Muslims became the majority, violence against Christians increased. By 1974, it became unsafe for Christians to travel due to checkpoints where they were targeted. In 1975, civil war erupted after an attack on a church. Muslims, supported by oil money, aimed to use Lebanon as a base against Israel. Lebanon, once nearly 70% Christian, saw its demographics change within thirty years. Despite a fair division of government posts after independence, the new Muslim majority became intolerant and began massacring Christians, believing they now had the power to dictate the rules.

In the early days of cinema, the Lumiere brothers captured the first moving pictures in Palestine. The camera revealed a society similar to other Arab cities like Cairo, Damascus, and Beirut. Palestine had a population of 500,000, with 30,000 residing in Jerusalem. The diverse inhabitants included veiled Muslim women, orthodox Jews, and an Armenian pope. Each Christian denomination had its church in the holy city, where the religious sites of all three faiths were located within a small area. Jerusalem had a significant Jewish population, but they made up less than 5% of the country's total population. Christians accounted for 10%, while Muslims comprised 85%, all under the rule of the Sultan of Constantinople.

In Jerusalem, Jews and Arabs coexist in times of peace, but tensions simmer beneath the surface. The recent terrorist attack at the Wailing Wall has left 65 dead, with little hope for the 58 missing. The King David Hotel, housing British Army headquarters and Palestine government offices, was targeted by the Jewish terrorist organization, Irgunzweil. The British government vows to find a just solution to the Palestine problem despite acts of violence. President Truman condemns the terrorism and discusses plans with Britain to implement the Anglo American Palestine Committee's report. The people of Britain anxiously await a policy announcement to prevent further loss of innocent lives.

The word "Israel" in the Bible refers to believers in God, not a place. Sabbatai Zevi tried to resettle Jews in Palestine in 1666 but was arrested. Zionism became political, supported by the British crown and Rothschild banking dynasty. In 1917, the Balfour Declaration led to British control of Palestine for Zionists. The UN granted parts of Palestine to Zionists in 1947, causing Palestinian displacement. Zionists, mostly Ashkenazi Jews, have Christian evangelical support. The temple of Solomon must be rebuilt for the messiah to come, conflicting with the Al Aqsa Mosque. Choose peace over conflict.

Speaker 1, a nun who moved to The Holy Land, describes Christians in Palestinian areas living under occupation with checkpoints and permits: “A Christian who lives in Bethlehem cannot go to Jerusalem, to the Holy Sepulchre without a permit by Israel, and they don't usually give those permits, especially now.” She calls Bethlehem “a gilded cage” and says, “There's very much an apartheid system.” Settlements are expanding, “taking over the land that belongs to the people of Palestine,” and the wall and checkpoints isolate communities, disrupting faith life and schooling. She blames Christian Zionists in the US who fund settlements: “the Christian Zionists are speaking in our name.” She cites the fear of loss of Christian presence, “Temple Mount is the area where the temple existed at the time of Christ.” She urges political change and Western Christian advocacy for Palestinian Christians, noting attacks on churches and confiscations at Jacob's Well.

Palestinians are a diverse group, encompassing followers of Judaism, Christianity, and Islam. They have coexisted for generations in Palestine, where you can find synagogues, churches (such as the Church of Nativity), and mosques (like Masrud Al Aqsa). It is crucial to understand that religion and ethnicity are distinct, as one can practice multiple religions within a particular ethnicity or nationality. Recognizing this is essential in comprehending the situation in Palestine, which is not a religious conflict but rather a genocide.

Israel has been a state since 1948, but it has a history dating back 3000 years. Even Jesus referred to the land as Israel. The name Palestine came about when the Roman Emperor Hadrian expelled Jews and renamed the area. The Jewish people are not foreign colonialists in Israel. The speaker, a proud Muslim, believes in the prophets who were Israelites. They emphasize the importance of peaceful coexistence between Israelis and Palestinians. The video aims to correct Mia Khalifa's misinformation and spread the truth.

Once, Palestine was home to Christians, Muslims, and Jews, under Ottoman rule in the 1800s. After World War I, Britain claimed the land, promising support for Zionism. Many Jews sought refuge, but tensions rose as their intentions became clear. In 1948, Israel established itself, displacing thousands of Palestinians who lost their homes and rights. The conflict escalated, raising questions about humanity and dignity. It's crucial to recognize the ongoing struggle for Palestinian freedom and understand the complexities of the situation. Standing against war crimes is not anti-Semitic; it's about justice. Learn the true story of Palestine.

All the world's problems can be traced back to the British Empire. The British created conflicts globally, including in Gaza, China, Pakistan, India, and throughout the Middle East, due to being the most powerful empire for 200 years. The current disaster in Palestine is one example. Between 1915 and 1917, the British promised the same territory to three different groups. First, they promised it to the Arabs in the McMahon communications in exchange for fighting against the Turks. Then, through the Sykes-Picot treaty, they promised it to the French. Finally, in the Balfour Declaration of 1917, they promised it as a Jewish homeland, despite the land not belonging to them.

Israel, a state since 1948, is 3000 years old, according to a proud Muslim. Many prophets disseminated their teachings in Canaan, later renamed Israel by Joshua Ben Nun. King David declared Jerusalem as the capital. Jesus referred to the land as Israel in the gospel of Matthew. The Roman Emperor Hadrian expelled Jews, replacing Judea with Syria Palestine, which evolved into Palestine. Shechem became Neapolis or Nablus. Israelis are not foreign colonialists, and coexistence is crucial. The video aims to correct misinformation and promote peace.

Israel, established in 1948, is often contrasted with Palestine, which has a much longer history. However, a Muslim speaker points out that Israel has roots dating back 3000 years, with prophets teaching in the land of Canaan. King David declared Jerusalem as the capital, and even Jesus referred to the land as Israel. The name Palestine came later when the Roman emperor Hadrian expelled Jews and renamed the region. The speaker emphasizes that the Jewish people are not foreign colonialists and advocates for peaceful coexistence between Israel and Palestine. They hope to correct misconceptions and spread the truth.

In the 20th century, Palestine was a thriving Arab country with a growing economy and infrastructure. Cities like Jerusalem, Jaffa, and Haifa were important trading hubs, exporting goods to Europe, North Africa, and the Middle East. The region developed a railway network connecting cities to Mediterranean ports. Haifa became a key port with the Hejaz railway linking it to Damascus and Medina. These advancements connected Palestine to global trade routes during a time of European colonial and industrial expansion. Ottoman reforms further encouraged economic growth.

In a field report from the Holy Land, Tucker Carlson and his team explore the lived experience of Christians in a region where religion, politics, and funding intertwine. The segment frames Christendom’s presence as both historical and fragile, shaped by borders, custodianship, and shifting demographics. - The setting and question: Carlson pulses between Nazareth and Jerusalem-adjacent areas, noting that the Holy Land lies within Jordan—a predominantly Muslim monarchy that funds much of the region’s religious and cultural life. The central question is how Christians are faring: thriving or suffering? The host asserts that in Israel, Christians are not thriving; their numbers are shrinking in absolute terms and as a share of the population, especially since the Gaza War and the rise of extremism. Clips circulating online purportedly show Christian clergy in Jerusalem spat upon by Jewish extremists, raising concerns about anti-Christian hostility that US funding seems to overlook or deny. - The Archbishop of Jerusalem (born in Nazareth) speaks frankly about decline and exposure to oppression: he says Christians in the Holy Land have been here for two thousand years, but today they are in a period of decline. Since 1948, many Christians fled or were expelled; the Christian population halved, with subsequent declines after 1967. He emphasizes Jerusalem as the spiritual capital of the Christian faith, but notes the thinning presence and the difficulties of sustaining communities, particularly in Nazareth and the Galilee, where emigration has increased in two recent decades. - Refugees and the Christian presence: The Archbishop notes that many Palestinian refugees from the 1948 creation of Israel were Christians, contradicting the stereotype that Palestinian refugees are predominantly Muslim. He gives an example of Beirut’s All Saints Anglican community, which is 90% Palestinian Christians from Galilee, illustrating long-standing Christian diaspora within the region. Bethlehem is highlighted as a site of economic and religious pressure due to the separation wall and movement restrictions; the Christian population in Bethlehem has fallen from about 100,000 to under 30,000. He attributes some of these declines to limited aid, both domestically and from Western churches, and to concerns that donations can end up in the wrong hands. - Aid and funding dynamics: The Archbishop argues that while Western churches provide some support through bodies like the American Friends of the Diocese of Jerusalem, a disproportionately large share of Western Christian aid flows to Jewish settlements rather than to Nazareth or Bethlehem. He contends that money from the West can be linked to settlement expansion and land confiscation in Christian areas, creating moral tension for Western Christians who fund the region. He cites Jordan’s King Abdullah as a donor who has funded repairs to sacred sites such as the Nativity and the Holy Sepulchre, illustrating a different model of custodianship and interfaith stewardship. - Custodianship and Jerusalem’s status quo: The Jordanian king is described as the custodian of holy sites in Jerusalem, including Al Aqsa and the Church of the Holy Sepulchre, a framework the Archbishop says maintains a shared space for Christianity, Judaism, and Islam. He argues that handing custodianship entirely to the Israeli government would produce exclusivity and degrade the three-faith balance that has historically preserved access to sacred sites. - Practical realities for worship and safety: The Archbishop details routine security constraints around the Church of the Holy Sepulchre, especially on Holy Saturday during Holy Fire, where Israeli police restrict attendance and limit pilgrims, sometimes to a fraction of typical numbers for “safety reasons.” He notes that similar restrictions affect other holy sites and events across Israel and neighboring areas, including Orthodox and Jewish observances. He references efforts to engage U.S. diplomats, like Ambassador Mike Huckabee, to address these access limits, though without consistent success. - Everyday threats and incidents: The Archbishop describes spitting at clergy as a recurring, if not constant, problem in Jerusalem, tied to fringe groups and to a broader climate of secular or religious animus. There is talk of vandalism and intimidation directed at Christian sites, with limited legal recourse because spitting and harassment are not consistently criminalized in the way the clergy and authorities would hope. - The West Bank and Jordan as a model: The Jordanian Christian interlocutor (Speaker 3) frames Jordan as a regional model for coexistence, arguing that Christians in Jordan feel integrated with Muslims and receive constitutional protection and equal rights. He highlights three pillars of Jordan’s Christian flourishing: constitutional equality, political and social stability, and Hashemite leadership that prioritizes interfaith dialogue, meritocracy, and mercy. He notes Christian representation across government and business, suggesting that, despite being a minority (roughly 3%), Christians are disproportionately represented in leadership roles, which he sees as evidence of a functioning model for minority resilience. - Refugees as a regional test: The Jordanian interlocutor emphasizes Jordan’s long history of hosting refugees from Jerusalem, Gaza, Syria, and Iraq, framing Jordan as a nation built on refugee experience and humanitarian responsibility. He stresses that stability in Jordan—economic, political, and social—depends on leadership, constitutional rights, and the willingness of the international community to sustain support, particularly given donor fatigue and shifting attention from the US and other partners. - A plea to Western Christians: The interview closes with a call for American Christians to engage directly with ancient Christian communities in the Holy Land, to listen to their experiences, and to support stability and coexistence without reducing faith to political slogans or demonizing one group. The Archbishop concludes with a hopeful vision: Jerusalem should belong to all people, a sacred center for Christians, Jews, and Muslims alike. In sum, the conversation juxtaposes narratives of Christian decline and resilience, heavily weighted by political context, funding flows, and interfaith custodianship. It presents Jordan as a contrasting, stabilizing model for minority Christian life in the Middle East while insisting that Western Christian communities rethink their engagement and support for Christian communities in the Holy Land.

The Jewish people have been attached to the land of Israel for 3,500 years. The loss of their land occurred during the Arab conquest in the 7th century when Arabs took over the land and made the Jews a minority. Despite being dispossessed and scattered, the Jews never gave up their dream of returning to their ancestral homeland. In the 19th century, they started coming back and building farms and factories. The conflict with the Palestinians arises from their refusal to accept a Jewish state, claiming it as their own. The speaker argues that while Palestinians can live alongside Jews, they cannot demand the dissolution of the Jewish state.

In 1946, Palestine was much larger, but has since shrunk to Gaza and the West Bank. Without a peace agreement, more Palestinian land may be taken by Jewish settlements. Israelis argue they have the right to live anywhere, but this impacts the future Palestinian state. The changing geography maps shown previously were inaccurate. Translation: In 1946, Palestine was larger, but now it's just Gaza and the West Bank. Without peace, more land may be taken by Jewish settlements. Israelis believe they can live anywhere, affecting the future Palestinian state. The maps shown before were wrong.