Reviewed by:

• Enabling Dialogue about the Land: A Resource Book for Jews and Christians ed. by Phillip A. Cunningham, Ruth Langer, and Jesper Svartvik
• Eugene Korn

For Jews, there are two essential aspects of our relationship to the Land, Erets Yisrael. First, Jews are a people, not merely a faith community. We display all the characteristics of a people: common language, heritage, literature, history, holidays, calendar, and ethnic solidarity. As such, the Jewish people have both a need and a right to a homeland. Second, for Jews the repeated biblical promise of the Land is an essential part of their covenantal relation with God, not merely a Jewish political interest. This critical element runs counter to Palestinian liberation theology, which has written Jews out of the divine land promise. In order to reject the Jewish right to the Land, Christian theology had to deny the validity of God’s ongoing covenant with the Jewish people. While hard supersessionism is unpopular among U.S. theologians today, it is alive and well among many Middle East Christian theologians. There are also essentials for Palestinian Christians, who legitimately point to the absence of what is essential for them in some Jewish and Evangelical narratives about the Land and Zionism. In these accounts there is scant consideration of Palestinian Christian presence, self-understanding, experience, or theology. Much Jewish-Christian conversation about the Land has been not dialogue but monologue aimed at either conquering or erasing the other.

Enabling Dialogue about the Land offers theological, academic, and practical material to resource constructive Jewish-Christian dialogue on Israeli-Palestinian issues. It stresses the necessity for Christians and Jews, Israelis and Palestinians to understand each other and promotes the need to listen to, not deny, the other in this dialogue. Most of the essays strive to acknowledge and [End Page 611] come to grips with the essentials. The work is the fruit of an International Council of Christians and Jews (ICCJ) 2011–16 project, “Promise, Land, and Hope,” by Christian and Jewish interfaith scholars. Part I contains topical essays divided into “scriptural overviews,” “the meaning of the Land [in Jewish, Christian-Palestinian, and Muslim thought],” “challenges,” “personal reflections,” and “creative approaches to the Land in Christian theology.” Part II offers a curriculum and guidelines for dialogue about Israel-Palestine. The book is a rich reservoir of scholarship, theology, personal narrative, and practical steps to advance a productive approach to this contentious subject.

Tamara Cohn Eskenazi, Michael Trainor, and J. Cornelis de Vos detail references to the Land in the Hebrew Bible and the Christian Testament. Langer ably offers a schematic overview of Jewish theological views of the Land and the State of Israel. While a few nineteenth-century Jewish Reform thinkers denied Jewish peoplehood and a restoration of a Jewish state on the Land, she notes that these ideas never took root. The age-old yearning to return to Zion sustained the overwhelming majority of European Jews and Jews in Arab lands (“edot ha-mizrach”). Even contemporary ultra-Orthodox anti-Zionists insist on the Jewish connection and return to the Land, rejecting only the political entity of Israel as the proper means for that return.

Jamal Khader (the only native Palestinian represented in the book) details a Palestinian Christian theology of the Land. His essay is an example of traditional hard supersessionism. He sees Christians as the indigenous people of the Land. In his spiritual reading of the Bible, Christians have Abraham, Isaac, and Jacob as forebears and are the heirs to the covenantal promises that continue through Jesus Christ. After Jesus, Christians are the people of God. His theology obliterates from scripture and sacred history both today’s Jewish people and post-Second Temple rabbinic Judaism.

Deborah Weissman and Richard Neuhaus offer important personal reflections on life on the Land today, reminding us that the subject is a deeply human reality, not an academic or theoretical exercise. For Weissman, Jewish sovereignty in Israel is rebirth and...

审核人：

• 促进关于土地的对话：犹太人和基督徒的资源书ed。作者：Phillip A. Cunningham、Ruth Langer 和 Jesper Svartvik
• 尤金·科恩

对于犹太人来说，我们与土地的关系有两个重要方面，Erets Yisrael. 首先，犹太人是一个民族，而不仅仅是一个信仰团体。我们展示了一个民族的所有特征：共同语言、传统、文学、历史、节假日、日历和民族团结。因此，犹太人民既需要也有权拥有家园。其次，对于犹太人来说，圣经反复应许的土地是他们与上帝立约关系的重要组成部分，而不仅仅是犹太人的政治利益。这一关键因素与巴勒斯坦解放神学背道而驰，后者将犹太人从神圣土地的承诺中剔除。为了拒绝犹太人对土地的权利，基督教神学不得不否认上帝与犹太人持续立约的有效性。虽然今天的美国神学家中不受欢迎，但它在许多中东基督教神学家中仍然存在并且很好。巴勒斯坦基督徒也有一些要点，他们合理地指出，在一些关于土地和犹太复国主义的犹太和福音派叙述中，缺乏对他们来说必不可少的东西。在这些叙述中，很少考虑巴勒斯坦基督徒的存在、自我理解、经验或神学。许多犹太人和基督徒关于这片土地的对话不是对话，而是旨在征服或抹去对方的独白。

促成关于土地的对话提供了神学、学术和实用材料，以资源建设性的犹太-基督教关于以色列-巴勒斯坦问题的对话。它强调基督徒和犹太人、以色列人和巴勒斯坦人相互理解的必要性，并提倡在对话中倾听而不是否认对方的必要性。大多数论文都力求承认和[完第611页]掌握要领。这项工作是国际基督徒和犹太人理事会 (ICCJ) 2011-16 年项目“承诺、土地和希望”的成果，该项目由基督徒和犹太人的跨信仰学者撰写。第一部分包含专题文章，分为“圣经概述”、“土地的意义 [在犹太人、基督教-巴勒斯坦和穆斯林思想中]”、“挑战”、“个人反思”和“基督教对土地的创造性方法神学。” 第二部分提供有关以色列-巴勒斯坦对话的课程和指南。这本书是学术、神学、个人叙述和实用步骤的丰富宝库，可以推动对这个有争议的主题采取富有成效的方法。

Tamara Cohn Eskenazi、Michael Trainor 和 J. Cornelis de Vos 在希伯来圣经和基督教圣经中详细提到了这片土地。兰格巧妙地概述了犹太人对土地和以色列国的神学观点。虽然一些 19 世纪的犹太改革思想家否认犹太人的民族身份和在这片土地上恢复犹太国家，但她指出这些想法从未扎根。回归锡安的古老渴望支撑着绝大多数欧洲犹太人和阿拉伯土地上的犹太人（“ edot ha-mizrach ”）。即使是当代极端正统的反犹太复国主义者也坚持与犹太人的联系并返回这片土地，只拒绝以色列的政治实体作为返回的适当手段。

Jamal Khader（书中唯一代表的本地巴勒斯坦人）详细介绍了巴勒斯坦基督教土地神学。他的文章是传统的硬超话主义的一个例子。他认为基督徒是这片土地的原住民。在他对圣经的属灵解读中，基督徒以亚伯拉罕、以撒和雅各为先祖，并且是通过耶稣基督延续的盟约应许的继承人。在耶稣之后，基督徒是神的子民。他的神学从圣经和神圣历史中抹杀了今天的犹太人和后第二圣殿拉比犹太教。

Deborah Weissman 和 Richard Neuhaus 就当今这片土地上的生活提供了重要的个人反思，提醒我们这个主题是一个深刻的人类现实，而不是学术或理论练习。对于魏斯曼来说，以色列的犹太人主权是重生和......