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‘Communion and witness’: thecontribution of Latin PatriarchateSchools to better Muslim–Christianrelations in the Holy LandHanan Madanat a & Imad Twal ba American University of Madaba , Jordanb Latin Patriarchate Schools , JordanPublished online: 16 Feb 2012.

To cite this article: Hanan Madanat & Imad Twal (2012) ‘Communion and witness’: the contributionof Latin Patriarchate Schools to better Muslim–Christian relations in the Holy Land, InternationalStudies in Catholic Education, 4:1, 35-49, DOI: 10.1080/19422539.2012.650465

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‘Communion and witness’: the contribution of Latin PatriarchateSchools to better Muslim�Christian relations in the Holy Land

Hanan Madanata* and Imad Twalb

aAmerican University of Madaba, Jordan; bLatin Patriarchate Schools, Jordan

This paper presents the reality of the Holy Land as ‘Communion and witness’(this title was taken from the Synod of the Middle East, Rome 2010). Christiansin the Holy Land (Israel, Palestine and Jordan) are Arabs who share withMuslims the same elements of the culture of the land in which they all live. Theyexperience and live under the same circumstances; consequently, by identity,culture, language and daily life situations they live in a harmonious manneron their land. Latin Patriarchate Schools (LPS) have played a crucial role inpromoting, developing and contributing to cooperation between Christians andMuslims through schooling and religious education. The goal is to teach, educateand inspire. LPS are havens that shoulder a heavy responsibility to enhancedialogue and bridge gaps as a peace builder in the Holy Land.

Keywords: communion; witness; Latin Patriarchate schools; contribution;Muslim-Christian relations; Holy Land; Catholic; religious education;coexistence

Introduction

The philosophy of the Latin Patriarchate Schools (LPS) concentrates on bringing

Muslims and Christians together. Accordingly, the schools are places to facilitate

interfaith understanding among the Muslim and Christian students and teachers in

them. LPS are devoted to their work of offering each of them a similar and equalchance of adequate learning and of a shared, happy life. Moreover, the schools’

philosophy reinforces a spirit of unity and resists any spirit of dissimilarity or

discrimination. The LPS mission is to encourage Christians and Muslims to take

back a message of tolerance and acceptance to their communities, demonstrating the

LPS’ uniqueness among educational institutions.

The subject of this research report is ‘The contribution of Latin Patriarchate

Schools to better Muslim�Christian relations in the Holy Land’. The starting point

for the study is a questionnaire sent to priests, head teachers, parents, teachers andpupils to establish their opinions on the issues. It is structured with open detailed

questions, as listed in Appendix 1.

Historical background

The rise of Islam

The prophet of Islam, Muhammad bin Abdullah, was born in Mecca (Saudi Arabia)around 570. The period of his revelations was between the years AD 610 and AD

632. ‘On the eve of the rise of Islam, the settled lands of the Middle East were ruled

*Corresponding author. Email: hananmadanat@yahoo.com

International Studies in Catholic Education

Vol. 4, No. 1, March 2012, 35�49

ISSN 1942-2539 print/ISSN 1942-2547 online

# 2012 Taylor & Francis

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by two competing imperial states, the Roman�Byzantine Empire in the west and the

Sasanian Empire of Iran in the east’ (Cleveland 1994).

Two Arab tribal confederations, the Ghasan and the Lakhm, guarded the

Arabian frontiers as client states of Byzantium and the Sasanians, respectively.

Both were Christian. The coalition was built on a foundation of speaking the same

language, Arabic, and sharing the same faith. Both of them considered themselves

monotheist. On the other hand, the development of Islamic faith and teaching

divides into two pivotal phases: the Mecca period (610�622) and the Medinaperiod, or the Hijra ‘emigration’ (622�632) (the first year of the Muslim calendar).

Muhammad died in 632 and his successors took over responsibility for the com-

munity. In 637, Muslims forces defeated the imperial Sasanian army at the Battle of

Qadisiyya, going on to achieve a series of major successes against Byzantium: taking

Damascus in 635, Jerusalem in 638, Egypt in 641 and North Africa in 680.

One hundred years after the death of Muhammad, Muslims forces had arrived in

India, Spain and France. Muslim expansion continued until it was taken over by the

Ottoman Empire in the fourteenth and the fifteenth centuries. During this period,Islam manifested considerable tolerance toward ‘non-Muslims’, especially Jews and

Christians (‘people of the Book’), and accepted them inside the community as

‘Dhimmis’, which means ‘followers’, as protected non-Muslims living under Muslim

rule. This title permitted them the freedom to practise their religion and to manage

their internal affairs. Nevertheless, the majority of inhabitants in the area in the first

and the second centuries of the Islamic Empire were non-Muslims.

In the Message of Amman (2004), King Abdullah II of Jordan speaks to the

world about ‘true Islam’ and ‘a moderate, tolerant faith’. This is a vital example ofthe relationship of cooperation with which this paper is concerned.

Islam’s principles also provide common ground among different faiths and peoples.The origin of divine religions is one, and Muslims believe in all messengers of God;denying the message of any of them is a deviation from Islam. This furnishes a wideplatform upon which peoples of different faiths can meet together, with respect for others’ideas and faiths, and act in common in the service of human society. (Abdullah II 2004, 1)

Christian Arabs in the Holy Land

The term ‘Christian Arab’ could appear as an oxymoron to the Western mind, to

which the terms seem mutually exclusive. This apparent contradiction arises from an

ambiguous understanding of what it means to be Christian or Arab.

What then, does it mean to be Arab or Arab Christian? The term Arab does

not exclusively apply to Muslims but includes the Christian population as well.

Additionally, not all Arabs are Muslims nor are all Muslims Arabs. To be Arab

means to speak Arabic as one’s mother tongue and to originate from the Arab world

and to follow its cultural life.From the beginning of Christianity, there were Arabs in the areas of Arabia,

Petra and Yemen. Furthermore, the Acts of the Apostles 2:11 mentions Arabs as

being present at the birth of the Church in Jerusalem ‘. . . Jews and Proselytes,

Cretans and Arabs . . .’. Living and working in their own land, many of them were

Bedouins, especially in Jordan and Palestine.

Christian communities of local Syrian�Arabs were later found all around the country.In the 20th century one of these communities in Syria, the village Maa’lula, proudly

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pointed out they still exist and speak the language their fathers shared with the Lord2,000 years ago. Yet the most impressive location today is also a significant touristsite � Petra, the pink city carved in rock in southern Jordan. The Capital of theNabatean Arabs � . . . testifies to an ancient Christian Culture . . . In the Council ofNicaea (in 325) a delegation of 14 bishops represented Palestine. In the ChalcedonCouncil (in 451) the number doubled. We know that by then, an Arab Christiankingdom had risen on the Byzantine borders. (Mansour 2004, 29)

From the beginning of the Muslim Empire in Arabia, the Arab Christians

were very open and cooperative with their new friends who came to liberate the land.

‘The persecution of Jews and of Christians outside the Greek Orthodox community

caused great disaffection within the empire and explains in part why many Byzantine

subjects welcomed the arrival of more religiously tolerant Muslims rulers’ (Cleveland

1994). As the Arabic language developed from the eighth to the fourteenth century,

Christian Arabs integrated into the community, particularly in the commercial,

educational and administrative fields. ‘During the Muslim-Arab Empire, Christian

natives also contributed to the culture of the Arab peoples by translating classic

books of medicine, science and philosophy from Greek or Persian to Arabic’

(Mansour 2004, 7).

Today, the Arab Christians in the Holy Land play a spirited role alongside

their Muslim Arab brethren in preserving their culture, struggling together for their

rights and lands, and building and sharing the same dreams for a new generation

of peace, and communion dialogue. ‘Our Land is blessed, because it is the cradle

of divine inspiration and the history of salvation . . . It is the Land of the

Divine Incarnation . . .’ (Assembly of the Catholic Ordinaries in the Holy Land

2000, 6).

The disciples of Jesus in the Holy Land belong to a number of diverse traditional

families. The Orthodox churches are Greek, Armenian, Copt, Assyrian and

Ethiopian. In addition, there are six Catholic Churches: Roman or ‘Latin’ rite, Greek

‘Melkite’, Maronite, Armenian, Assyrian and Chaldean. There are Protestants:

Anglicans and Lutherans with other denominations. All 13 traditional churches have

ecclesiastical jurisdiction over the same three countries: Israel, Palestine (occupied

territories) and Jordan. ‘The Church of the Holy Land is characterized by its broad

ecclesial diversity. It is composed of various Churches, each one having its own

history, thought, spirituality, language, rite and tradition’ (Assembly of the Catholic

Ordinaries in the Holy Land 2000).The total number of Christians in the Holy Land is approximately 400,000, half

of whom live in Jordan, with the other half living in Palestine and Israel. There are

170,000 Catholics. All of those Christians are Arabs, and they belong to the Arab

culture and share Arab history.

The Church has been a minority for eighteen out of the twenty centuries of its history.It had a majority from the 5th to 7th centuries, after which its majority status began todecline. Some historians put the number of Christians at the beginning of the Crusadesat 50 percent of the population. At the turn of the 20th century it was 20 to 30 percent.Today’s statistics are in agreement that it is only 2.5�3 percent of the population.(Lahham 1996, 2)

The mother Church of Jerusalem is a message and a witness that speaks to the

heart of Christian belief. It is a gift and call which is translated and incarnated into a

physical reality: Nazareth, Bethlehem and Jerusalem.

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Latin Patriarchate Church in the Holy Land (Assembly of the Catholic Ordinaries inthe Holy Land 2010)

The Church was born on the day of Pentecost. It was governed at first by the college

of Apostles under the leadership of St. Peter and St. James serving as the first

bishops of Jerusalem. The Bishops today stand in an unbroken line since the day of

the Apostles. Like Jesus, they have always placed great importance on educating their

people. The Church of Jerusalem was recognised as a Patriarchate by the council of

Chalcedon in 451. The Latin, or Roman Catholic, Patriarchal See of Jerusalem was

restored as a residential See on 3 July 1847, by the Bull of Pius IX, Nulla Celebrior.

The Latin Patriarchate (LP) territories comprise: Israel, Palestine, Cyprus and

Jordan, served by local diocesan clergy from LP and other communities, especially

the Order of Friars Minor (Franciscans). The LP parishes and schools in the Holy

Land, which are served exclusively by diocesan clergy, comprise four parishes and

five schools in Israel, 12 parishes and 13 schools in Palestine, and 31 parishes and

23 schools in Jordan. These parishes are under the jurisdiction of the Patriarch of

Jerusalem. They are tightly integrated into the local community, producing good,

well-educated citizens as well as believers. This atmosphere of cooperation continues

today and it is important to consider the impact of the local church on future

generations of citizens.

Social conditions in the Holy Land and surrounding areas during the reign of the

Ottoman Empire (1516�1918) were very difficult; illiteracy and poverty were rife.

Following the restoration of the Patriarchate in 1847, the Church’s belief in human

dignity and social justice has complemented its mandate to spread the Gospel

message of Jesus.

The Vatican’s decision to re-establish the Latin Patriarchate in 1847 in the latter days ofthe Ottoman Empire, was carried out with a double mission in mind: religious andeducational. The thinking was that the struggle against illiteracy, the very process of realeducation is a pathway of faith. Thus the goal of education was first of all to enrichindividual lives, and only secondarily to promote social development. Christians arecommitted to their schools and other educational initiatives in order to participate inthe development, enrichment and elevation of their country so as to help prepare it toface global challenges and to take an active role in the international arena. (AbounaHanna Kildani, a historian priest from LP clergy)1

Latin Patriarchate Schools: open for all

Education is the substance of the Latin Patriarchate of Jerusalem mission. It ensures

that the school and the parish work together. Since the re-establishment of the LP in

the middle of the nineteenth century, it has been noted that both the church and the

school should be considered as a nexus. They are inseparable. Starting with the first

Patriarch, Valerga (1847�72), up to the present day with Fouad Twal, the vital

communion between both sides has been evident. Since the early steps of 1847,

initiatives by the Patriarch of the Roman Catholic Church in the Holy Land have

shown a crucial attentiveness to the relationship between church and school. Msgr.

Valerga paid particular attention to this by training a qualified local clergy, saying

‘a patriarchate without national clergy is a mockery and is something like a ghost’

(Kildani 2010, 310). He opened the seminary in 1852 next to the Patriarchate

residence in Jerusalem. The seminary was moved to Beit Jala in 1857. At that time,

Beit Jala was the first parish, with its school built in 1853. The school of Jefnah,

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25 km north of Jerusalem, was built in 1855 and had 15 students. At Christmas 1855,

20 adults joined the Catholic Church in Jefnah (Kildani 2010, 329).

The role and the mission of the parish priest in the spiritual and educational

fields were fundamental. With the establishment of this new form of church/school

community the priests were asked to be well prepared in two basic areas: catech-

ism and languages. The importance of languages to hosting people from all over

the world in the Holy Land is the key to the process of leading their people in the

Holy Land to the world community: ‘Msgr. Valerga demanded a better performance

in the teaching of languages. He suggested that some new priests should be sent to

Harissa in Lebanon to learn Arabic and others to Nicosia to learn Greek’ (Kildani

2010). ‘Our society contains a plurality of Churches and religions . . . The Catholic

school aims at forming: the human person, the believer and the citizen’ (Assembly of

the Catholic Ordinaries in the Holy Land 2000, 118).

Thus, education, according to Valerga, should not be limited to boys, but also

extended to girls. He believed that the role of women is vital for the future of society

and women should be empowered in the family and society. There were few schools

for girls at the time when he invited the Sisters of St. Joseph to establish their

mission. In 1880, Youssef Tannous, one of the LP clergy, and Marie Alphonsine

Ghattas from the Sisters of St. Joseph founded a new local order: the Congregation

of the Rosary Sisters. Girls from the local church now had a place alongside the

clergy as one body, the Church of Jerusalem.

The role of the LPS is to foster and nurture the coherence and cohesiveness of

the Christian and Muslim communities. ‘The Catholic School cannot ignore the

social reality in which it exists, especially as it is school, which, in addition to

Christian pupils, is open to all’ (Assembly of the Catholic Ordinaries in the Holy

Land 2000, 118).

The numbers of schools, staff and teachers of LPS in the Holy Land are shown in

Tables 1�5 (Latin Patriarchate of Jerusalem 2010).

Catholic identity in the Holy Land

What is it like to be Catholic in the Holy Land?

Articulating identity is articulating belonging. Being Catholic in the Holy Land

conveys the essence of the Catholic identity and belonging. Catholic identity is

born of, stems from, and is based on spiritual, cultural and historical forms and

facts. Consequently, being Catholic in the Holy Land is primarily a reflection of a

concrete, sociologically identifiable body in history, related to the fundamental

Table 1. Students’ enrolment.

Total no. of

students

Christian

students

% of Christian

students

School 2008/09 2009/10 2008/09 2009/10 2008/09 2009/10

1 Schools in Palestine 5666 5654 2678 2625 47 46

2 Schools in Jordan 10,536 10,445 7401 7161 70 69

3 Schools in Israel 2380 2431 1744 1753 73 72

Total 18,582 18,530 11,823 11,539 64 62

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nature of spirituality represented in Christian actions, commitments, choices, results

and impacts. This is called the Church.

Despite differences, challenges and threats, Catholic Christians in the Holy Land

still preserve their Catholic identity through unity as a people, sincerity and courage

of testimony. ‘It was in this land that the ‘‘Church’’ was born � not the buildings or

the stones but the congregation of faithful Christians � who make up the Sixth

Gospel’ (Mansour 2004, 6).

The preservation of Catholic identity is complementary to Catholic preservation

of national identity. This preservation is manifested in belonging to the two

identities, sharing the same language, sharing commandments, observing customs

and tradition, conserving heritage and respecting humanity despite religious

differences. ‘As Arab Christians in the Holy Land; we are called to witnesses to

Jesus in His Land, in our Arab Muslim society as well as in Israeli Jewish society. In

order to do that, we must dialogue with both Muslims and Jews’ (Sabbah 2006, 2).

Being Arabs has contributed to a deep understanding of who we are, who others

are, and what the world is. As Catholic Christian Arabs we have made a considerable

contribution to the culture of the whole society. The contribution has been represented

in charitable deeds that benefit society at large, of which the majority are Muslims.

In the area of education, many Muslim families are extremely willing to send children

to Catholic schools, where they believe their children feel much more secure, and

Table 2. Teachers and other staff.

Total no. of staff Christian staff % of Christian staff

School 2008/09 2009/10 2008/09 2009/10 2008/09 2009/10

1 Schools in Palestine 446 461 276 291 62 63

2 Schools in Jordan 864 819 750 725 87 89

3 Schools in Israel 185 188 185 185 100 98

Total 1495 1468 1211 1201 81 82

Table 3. List of schools by students: Palestine.

Name of school

Total

students

Christian

students

% of Christian

students

Non-Christian

students

1 Aboud School 192 63 33 129

2 Ramallah School 559 254 45 305

3 Ain Arik School 188 55 29 133

4 Beit Jala School 870 565 65 305

5 Beit Sahour School 409 352 86 57

6 Bir Zeit School 464 318 69 146

7 Gaza School 381 38 10 343

8 Holy Family Gaza 580 94 16 486

9 Jifna School 141 80 57 61

10 Nablus School 593 62 10 531

11 Rafidia Kindergarten 44 4 9 40

12 Taybeh School 459 241 53 218

13 Zababdeh School 774 499 64 275

5654 2625 46 3029

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benefit especially from the activities of scouts and other Catholic groups. Generally

speaking, Catholic churches and schools act as homes to the community and for all.

Islam in Catholic teaching

The Second Vatican Council in the early 1960s was a time of reflection and a call for

renewal of the Church’s mission. The Council sought to move the Church out of its

ghettos and ossification to proclaim freely the Good News of Jesus Christ to the

entire world. Muslim�Christian dialogue was an indispensable part of that renewal

mission. Such dialogue in the geographical area of the birthplace of both religions

Table 4. List of schools by students: Jordan.

Name of school

Total

students

Christian

students

% of Christian

students

Non-Christian

students

1 Al Ashrafieh School 348 315 91 33

2 Al Misdar School 326 320 98 6

3 Al Hashimi School 528 271 51 257

4 Marka School 649 380 59 269

5 Tel la Ali School 271 172 63 99

6 Zerka South School 200 140 70 60

7 Zerka North School 802 646 81 156

8 Al Mafraq School 506 209 41 297

9 Al Hosoun School 842 627 74 215

10 Ajloun School 302 263 87 39

11 Al Wahadneh School 202 62 31 140

12 AnJra School 201 116 58 85

13 Safout School 86 21 24 65

14 Al Fuhies Al-ali School 623 623 100 0

15 Al Fuhies Balad School 721 721 100 0

16 Salt School 232 151 65 81

17 Naour School 254 77 30 177

18 Madaba School 973 771 79 202

19 Semakieh School 302 214 71 88

20 Ader School 270 160 59 110

21 Karak School 295 89 30 206

22 Jubeihah School 660 431 65 229

23 Wassieh School 856 382 45 474

10459 7161 69 3284

Table 5. List of schools by students: Israel.

Name of school

Total

students

Christian

students

% of Christian

students

Non-Christian

students

1 Jaffa of Nazareth 602 356 59 246

2 Reneh School 1089 857 79 232

3 Rameh School 534 406 76 128

4 Shefa’Amer Kindergarten 108 94 87 14

5 Haifa Kindergarten 98 40 41 58

2431 1753 72 678

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was a fundamental part of the Second Vatican Council Document ‘Nostra Aetate’

(Paul VI 1965). This document states that the Church ‘regards Moslems with esteem’

(1). It lists the commonalities between the two faiths: monotheism, reference to

Abraham, prophecy, and reverence for the Virgin Mary. Finally, it encourages all

parties to benefit from past experience and to cooperate to ‘promote together the

benefit of all mankind social justice and moral welfare, as well as peace and freedom’

(Nostra Aetate, 3).

Taking part in dialogue with Muslims was of immense significance and was givenprofound consideration, particularly in the Middle East. Through studying and

writing about, meeting, speaking and listening to Muslim counterparts, relationships

have been reinforced between both communities. On the other hand, over the years,

among Catholics, a less strictly intellectual approach has also emerged; it focuses on

opportunities of ‘shared living’ and ‘shared experience’ rather than divergence. Thus,

answering the question of the place of Christians in Muslim societies takes the form

of open mutual participation in both social and academic life.

Jordan forms a model in the area of intimate reciprocal relationships that arebuilt on mutual trust. In Jordan, the Auxiliary Bishop of the Latin Patriarch of

Jerusalem has built up a nationwide programme of outreach, education and practical

aid to people with disabilities. In this programme, groups of lay people, made up

equally of Christians and Muslims, work together to support, educate and encourage

families with disabled members.

The Popes have travelled to the Holy Land, declaring their responsibility and

task in building a human culture regardless of the challenges that may hinder the

cultivation of good in the context of faith and truth (e.g. Paul VI in 1965, John PaulII in 2000 and Benedict XVI in 2006). Each one of them brought the message of

harmony and understanding with him. Pope Benedict visited Al-Hussein Bin Talal

Mosque in Amman, where he discussed in depth in his speech the relationships

between both religions. He also asserted that ‘religion is not necessarily a cause of

division in our world’ (Benedict XVI 2009, 1). Furthermore, he addressed his

Muslim hosts, saying that, ‘as believers in the one God we know that human reason

is itself God’s gift that soars to its highest plane when suffused with the light of God’s

truth’ (Benedict XVI 2009).

Religious education in Latin Patriarchate Schools

‘Each of us is an anima naturaliter religiosa; each one of us is a religious human

being by nature. The religious instinct and response define what is most human about

us, and they must inform the whole educational process’ (Hume 1997, 31). ‘Homo

Religiosus’ is the reality of people in the Holy Land. Even with change in world from

religious practice to secularism and materialism, Christians and Muslims in theOrient are still religious and believers. ‘We know that today we are on the same side

of a common battle. There are two things we have in common: we both defend major

religious values � faith in God and obedience to God � and we both need to situate

ourselves correctly in modernity’ (Benedict XVI 2010, 99).

In this context, an absolute reality is assured: LPS provide the right background

to care about and facilitate religious education (RE). The belief that everyone has the

right to have education in general and RE in particular is a main commitment of

the Church. Based on that, the employment of qualified RE teachers, training them,preparing them to cope with diverse curricular and extracurricular programmes,

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while supporting them with the required new developments in the educational field,

is of great importance.

LPS has a deep belief which springs from its philosophy that its message is to serve asociety of diverse religions and beliefs throughout the area of education based on acrystal clear and faithful background. Commonly speaking, LPS believes that one ofits main roles is appreciating and supporting religious dialogue in the schools and inthe classroom specifically to make it as satisfactory as possible for both Christian andMuslim students on the basis that it is one of their main rights in the school. (headteacher, Firas Shewihat- Madaba)

The teachers of religion in LPS have argued that RE is a duty and right at the

same time, as well as an urgent requirement for building a future of mutual harmony

and understanding. Thus, LPS need to facilitate the opportunities for students

to be introduced to their religions, and to practise their rituals within ‘accepted

limitations’2 in an educational framework. In Islamic religion class, teachers are

allowed to teach from Ministry of Education textbooks and to enter students for

national examinations, and the number of classes should be equal to that stated by

Ministry of Education. Teaching Islamic religion in Catholic schools is welcomed

and mastered in a professional manner, but at the same time teachers are not allowed

to create special areas inside the school for Muslims to practise their prayers in

public. RE should not be only theoretical or purely academic; rather, it is a chance to

provide a desirable foundation for coexistence and mutual acceptance.

Religion classes are ‘open laboratories’ for dialogue, acceptance of differences

and respect for others’ opinion. The religious lifestyle of LPS has an exceptionally

constructive impact, which upholds and advances tribal Jordanian society where

Christians and Muslims bond and live. Furthermore, students are liberated by the

style of Christian�Muslims coexistence which is seen to play a role in promoting

RE in the schools. Not only that, but RE also has an obvious role in raising people’s

awareness about the basics, processes and the outcomes of having a coexistential

culture in the Holy Land.

Based on its philosophy, LPS set high standards when appointing teachers of

religion. They believes that their influence plays a key formative role in students’

attitudes, emotions, lives and futures, helping their development from being passive

into becoming active and communicative beings and the agents of future change.Creating a safe, sound and creative educational atmosphere is a true mission for

LPS. Providing and enhancing the required principles and methods is a priority to

facilitate and foster religion teachers and students’ daily life in the school. The school

provides their second home, where they should feel very secure and free to learn

about their religion, talk about it, live it, and share it with others in a moderate way,

free from extremism.

Latin Patriarchate Schools initiatives

Christian�Islamic coexistence

In their philosophy, mission and vision, LPS work as a model representative of

typical Arab community life. They follow Jordan’s messages of tolerance, acceptance,

interfaith understanding and coexistence.

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Since their restoration, LPS have worked in harmony with human rights and

needs. They have never neglected rules and initiatives at different levels, especially at

a humanistic level. Thus, LPS reflect a clear idea of desirable relationships between

people of different religions and affiliations.

To promote interfaith understanding, besides maintaining coexistence in its

distinctive images, reflecting the healthy relationships between different religions

in LPS, considerable care and awareness have been given to Muslims (students

and teachers) as well as to Christians at all levels inside the school: educational,

spiritual, social and others. In fact, LPS have Christian and Muslim staff members,

administrators, academics and students. The schools build bridges with local com-

munities, holding a variety of activities encouraging harmony in daily life through

communication and interaction.

Consider the words of, King Abdullah II of Jordan: ‘more than before, our world

is confronting multiple global crises which cannot be effectively addressed, without

coordinated, multiple actions’ (Abdullah II 2010). LPS have paid great attention to

His Majesty’s two initiatives, the Amman Message and The World Interfaith

Harmony Week, and launched harmony week activities based on the message of

peace and insight that frame the Christian�Islamic relationship.

Latin Patriarchate Schools initiatives in education

Teaching Islamic religion

The educational system (philosophy, mission and vision) in LPS has been clearly

stated since their foundation. Moreover, the schools work under the jurisdiction of

the Ministry of Education. Although Ministry of Education public schools do not

teach Christian RE, LPS insist on respecting and following the human rights of

everyone by teaching Islamic religious education alongside Christian religion. LPS

open their doors and welcome Muslims, teachers and students as a vital part of their

entity, stressing and re-emphasising the Christian core values of compassion, mutual

respect, tolerance, acceptance and freedom of religion.

The LPS place great emphasis on the importance of this to the Jordanian

education system. This ranges from willing acceptance of the task through to

practical implementation in spiritual and religious daily activities for both faiths. The

number of Islamic religion classes is the same as in the Ministry of Education public

schools. They are taught in an exceptionally academic and creative atmosphere,

without restrictions and limitations. The classes meet all the curricular requirements,

with activities, content material such as CDs, cassettes, DVDs, and everything

necessary to support students in learning and understanding. All staff who teach

Islamic religion have their baccalaureate degree and they are given support to finish

their higher studies, so facilitating and showing the schools’ consideration for the

Islamic religion.

A teacher at Houson School clarified that she received great support from the

school. Being a teacher of Islamic religion without having the required academic

qualification was a challenge. She was not recognised by the Ministry of Education.

She confirmed that the Catholic school gave her the opportunity to finish her study

and to gain her baccalaureate degree from one of the universities in the area where

she lives; not only that, but the school also paid the study fees until she finished and

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gained her certificate (Teacher Hanan Najar, Houson School, answer to the survey

question).

Islamic�Christian dialogue sessions and workshops

LPS have conducted various activities to boost Christian�Muslim dialogue. Work-

shops, seminars and symposiums have been held, usually with spirited and lively

discussion of subjects in the area of religious tolerance, leadership, communication

skills, life goals, and other areas that unify students and teachers in their way of

thinking and attitudes towards each other.

A Baha’is teacher stated that her experience in LPS in Wassieh was a good one.

She admitted that never in her career had she experienced such integrity and unity inthe aims and the ways of the work style. She attended a course in the USA in the area

of peace building and conflict resolution. The school gave her that chance despite her

not being Christian. ‘The experience has contributed to my value system; facilitating

running my English language classes’ (Manal Natsheh, Baha’is teacher, answer to the

survey question).

Moreover, the schools participate each year in the international ‘Seeds of Peace

Camp in USA’ programme. The camp brings together people from different parts of

the world. Every year, LPS send at least five ‘Christian and Muslim’ participants.Such experience enhances the trust of the parents and the local community in the

schools. The students come back with greater dialogue skills and an improved spirit

of tolerance, understanding and acceptance of others.

Nayfeh Majali (‘Muslim student’) and Ammar Zyaden (‘Christian student’) are

both from Wassieh School. They have witnessed that their school plays a very

significant role in bridging the gap between them, as females and males, and as

Muslims and Christians. They expressed their deep gratitude to their school for

offering them the chance of such experiences in their school life and outside theircountry. They declared that being outside the country together ‘made us feel like

brother and sister’ (students’ answers to the survey question).

Academic field

One teacher who has been working for six years in the schools has followed different

training courses to promote her teaching and educational level. She has also gained a

certificate in IT that facilitates her work inside the school and her life outside school.

She also mentioned that teaching Islamic RE in a Catholic school is a real privilege,

especially as it follows the Ministry of Education requirements for the entire edu-

cational curriculum for the RE class. Not only this, but the RE classes are being given

sufficient attention and follow-up from the General Administration on academic andsupervision levels, ensuring that whatever the religion, the educational message and

the spiritual and moral philosophy lead LPS to support RE classes without paying

attention to differences but focusing its philosophy on the importance of such issues

(Teacher Fadia Zugaybah, answer to the survey question).

All teachers, regardless of their religion or faith, are exposed to in-house training

courses, e.g. ‘new teacher’ preparation training programmes and supervision train-

ing courses, so that they can manage their academic work, as well as enhancing

their knowledge, skills and willingness to work. Likewise, opportunities for externaltraining are always open to them. ‘Participating in the summer peace building

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institute course was a fruitful experience that contributed to my personal and

academic qualifications (Manal Ntsheh, Baha’I teacher, Wassieh School, answer to

the survey question).

Community and political leaders’ comments on Latin Patriarchate Schools

Based on my experience, LPS is an actual model that adds a lot to the socialdevelopment in Jordan . . .. It represents the unique symbol of the harmony andunderstanding between not only the different tribes of the Jordanian tribal society, butalso reflects a model picture of the synchronized relationships between religions. Theschools spread its positive impact through its cultural and sport activities it usuallyholds, moreover the distinguished coordination and the deep bridging of the relation-ship between LPS and the government schools is of great importance in enhancing andpromoting the Christian�Islamic relationships; this level of relationship will achievean extraordinary leap in the history of the mutual existence and dialogue. (MohammadMoshrif, supervisor in the Ministry of Education and Assistant Secretary General of theCommunist Party in Jordan)

Before commenting on the survey questions I need to assure and confirm some factsabout the role of LPS in getting Christian and Muslims together . . .. The relationshipsbetween both sides were authentic and deep since many past decades and continued upto those days. We Muslims live together with our Christian brothers in a very peacefuland tolerant way. May be, sometimes, I don’t prefer using the word ‘dialogue’ becausewe live a daily life together; Muslims and Christians without feeling any distinctions andbarriers; from my perspective, using this word may indicate the presence of problemsand communication obstacles that hinder our daily life contact. However, I mean to sayLPS has played a very truthful role assuring respect and harmony in the relationshipsaway from intolerance and discrimination. My word is that LPS has mission and thework spirit that contribute a lot to what may help in raising a new generation full oflove, respect, loyalty and creativity that will play a very distinctive role in promotingJordan. (Sami Zawaydeh, Lawyer, Member of Lawyers’ Syndicate)

Latin Patriarchate Schools are a natural model for the spontaneous life of Christiansand Muslims. It enhances the concept of sharing and participating in different things indifferent life areas even in life problems and burdens as well as celebrations. LatinPatriarchate Schools bring them together, focusing on the daily life manners and ethics,fostering the positive and shared ones that promote their relation and communication.It raised us and our children after us to believe in daily life behaviours and manners thatshould be positive and constructive. From the beginning, LPS teachers and headteachers and priests focus on different activities and celebrations that get us to gathertogether whether in our feasts like Ramadan or in Christian ones like Christmas. LPSalways focus on points of convergence and get away from points of differentiation anddivision. From this positive and lively platform, we � as precedent graduates � instigatedour life very successfully. However, a great accreditation and a huge favour is trulyrelated to LPS. (Abed Elhafiz Shakhanbeh, Parliament Member, former Minister, andSenator in the National Assembly)

Through student councils, the schools form a clear contribution to Islamic�Christianrelationships. Many different activities run by priests, head teachers and teachersfostered our loyalty to LPS at that time. The schools had a very genuine role at the timeon focusing on unity and solidarity; it focused on us as students, human beings,regardless of our religion or our tribes. Being good loyal citizens with extraordinaryethics was the core of the life inside LPS. It brought a lot to our ways of thinking andmastering things, it focused on building up our leadership and communication skills asone entity. It focused on graduating change agents who will contribute to promoting thecivic values toward civic society. No sense of destructive competition, on the contrarywe all the time worked together Christian and Muslim students to create ideas and

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projects. LPS is an authentic source of safety, security, and democracy. It demolished allthe reasons of extremism and enhanced all the factors of union through trips,conferences, symposiums, sport tournaments and other life skills activities that attributeand contribute a lot to our spirituality and positivism. (Khalid Abo-Ghanam, Colonelin Royal Medical Services)

Conclusions

This research has shown the core tenet underlying the Latin Patriarchate of Jerusalem

mission in the educational field as being ‘learning as preparation for life’. Since their

restoration, the LPS have played an important role in the life formation of young

people in the Holy Land by focusing on the needs of all teachers and pupils in

their schools: academic programmes; RE for all pupils, without discrimination,

and with committed celebration of religious feasts; and a vital dialogue between

Muslims and Christians, as Arabs. LPS thereby provides a blueprint for excellence in

schools3 in a world increasingly torn between either indifference and drifting values

putting at risk the concept of religious education, or religious intolerance and

extremism.

The visit of Pope John Paul II to Jordan clearly indicated how Jordanian Christians �I’d like to put it that way because that’s how they perceive themselves � are fullyintegrated into the national life of the country. Occasionally, issues come that requirecreative solutions, which we have over the many years been able to supply. For example,when the question of education arose, we resolved it by granting freedom of educationto the church schools to develop a Christian syllabus; similarly, synods for young peopleare held regularly. (Prince El-Hassan 2001)

We, here in the Church of Jerusalem, have inherited our faith from the Apostles andtheir successors. This faith has been handed down to us, after it has been faced withdifficulties and many various challenges . . . Therefore, it is our turn now, we thecommunity of the faithful, who have inherited from these first times of the faith, to carrythis same faith as a light for ourselves and for others. We too have to enrich it with ourexperience of life and to hand it down to the generations following. (Patriarch Sabbah1988, 7)

The LPS perspective is that education is formation and that RE is personal

enhancement, both of which nourish young people’s hearts and souls to build a new

generation and community of ‘witnesses and communion’.

Acknowledgements

This paper would not have been possible without the help and assistance of Benedict McHugo(UK) and Barbara Daly (USA). Our sincere thanks and gratitude for all their help with thistranslation. We thank the anonymous referees of this journal for their helpful suggestions forimprovements of this paper and also the editor, Professor Gerald Grace, for encouraging us towrite this article.

Notes

1. Arabic word meaning Reverend Father.2. ‘Accepted limitations’ indicates teaching the Islamic religion textbooks on a theoretical

basis without practising religious rituals inside the borders of the Catholic schools.3. Prince El-Hassan’s speech (2000) related to Pope Paul John II’s visit to Jordan and its

impact on promoting Christian�Islam relationships.

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Notes on contributors

Hanan Madanat works at the American University of Madaba in Jordan. She is the director ofStudent Affairs.

Imad Twal is a former director of LPS in Jordan and is now a PhD student at Liverpool HopeUniversity in the UK.

References

Abdullah II, King. 2004. The Amman message. http://www.ammanmessage.com/ (accessed10 February 2011).

Abdullah II, King. 2010. World interfaith harmony week. http://worldinterfaithharmonyweek.com/ (accessed 5 May 2011).

Assembly of the Catholic Ordinaries in the Holy Land. 2000. The general pastoral plan:Believing in Christ, participating in the Church, witness in society. Jerusalem: LatinPatriarchate Printing.

Assembly of the Catholic Ordinaries in the Holy Land. 2010. Directory of the Catholic Churchin the Holy Land. Jerusalem: Latin Patriarchate Printing.

Benedict XVI. 2009. Meeting with Muslim religious leaders, members of the diplomaticcorps and rectors of universities in Jordan. Mosque al-Hussein bin Talal � Amman, IN.http://www.vatican.va/holy_father/benedict_xvi/speeches/2009/may/documents/hf_ben-xvi_spe_20090509_capi-musulmani_en.html (accessed 13 April 2011).

Benedict XVI. 2010. Light of the world. The Pope, the Church, and the signs of the times.A conversation with Peter Seewald. San Francisco, CA: Ignatius Press.

Bin Talal, Prince El-Hassan. 2001. Jordanian Christians are fully integrated. MiddleEast Quarterly (Winter): 82�7. http://www.meforum.org/20/jordanian-christians-are-fully-integrated (accessed 19 July 2011).

Cleveland, William L. 1994. A history of the modern Middle East. Boulder, CO: Westview Press.Hume, Basil, Cardinal. 1997. The Church mission in education. In Partners in mission:

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bushra.org/latpatra/lahham.htm (accessed 4 February 2001).Latin Patriarchate of Jerusalem. 2010. LPJ general administration, LP schools directorate,

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Appendix 1. Questionnaire administered to 20 priests, 25 head teachers, 15 parents,

50 teachers and 25 pupils

Based on your experience in Latin patriarchate schools:

� What can you say about Muslims�Christian daily life existence?� Do they have dialogue that leads to sharing religious beliefs and bridges the gap

between them?� Do the schools facilitate interfaith and other kinds of open dialogue?� What activities in the school foster mutual tolerance and enhance empathy between

Muslim and Christian students and teachers?� What do you suggest in the schools to develop common ground to empower tolerance

and acceptance and strengthen relations?

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