Following St. Francis in the Holy Land , AsiaNews, Jerusalem, May 26, 2004

Jerusalem, May. 26 (AsiaNews) - The new Custos of the Holy Land, Franciscan Father Pierbattista Pizzaballa, says having the courage to hold no grudges, to forgive and reconcile with others is the only way to break the vicious circle of hatred and revenge that has bloodied the region for years now.

In an in-depth interview with the AsiaNews service, Father Pizzaballa provides a moving explanation of how he sees his "mission characterized by reconciliation and building bridges," and how he plans to follow the example set by St. Francis in the Holy Land.

Building bridges for Jews and Muslims by Bernardo Cervellera, An interview with Fr. Pierbattista Pizzaballa, OFM, the Vatican’s new Holy Land Custos, AsiaNews,Rome, May. 26, 2004

Rome (AsiaNews) – The new Custos of the Holy Land, Franciscan Fr. Pierbattista Pizzaballa, says having the courage to hold no grudges, to forgive and reconcile with others is the only way to break the vicious circle of hatred and revenge that has bloodied the region for years now. This means both speaking and listening and thus acting as bridges of communication. It means serving as interlocutors between Palestine and Israel in fostering inter-religious dialog in way which combines prophecy with politics.

These were just some of the topics of discussion in our interview with Fr. Pizzaballa. During the interview, the new Custos also talks about his willingness to help erase Israel’s image as a mere military entity in favor one of a civil society which is sensitive to other religions.

Fr. Pizzaballa also says that he hopes to help change Islam’s reputation as well, in dispelling the common association of the Muslim faith as a hotbed for terrorism.

What have been your first impressions since being appointed Custos?

There is a lot of work to do. The situation in the Holy Land is not simple, but I have plenty of faith. My fellow brethren in the order have all expressed their sympathy and support. I trust that I will go forward with this necessary task.

How do you see the Franciscans’ mission in the Holy Land?

It is a mission characterized by reconciliation and building bridges. For Franciscans in the Holy Land, our mission for the future is like that of its very starting point when St. Francis met with the Sultan (Melek-al-Kamil in 1219: see today’s profile). Our mission, in addition to taking care of holy sites and breathing life into the spirit of the Christian community here, is also that of being a point of reference and example of reconciliation.

(This mission applies) to all of us, being part of an international community. It’s not easy for an American to live along side a Palestinian. This happens even in our own homes.

Another aspect is fostering a climate of reconciliation in the very communities in which we live. I completely agree with the (pope’s) World Day of Peace message in 2002, when he said, ”There is no peace without justice and no justice without forgiveness.”

When living in the Holy Land, among Israelis and Palestinians, you realize that there is vicious circle of violence of claims, revenge and retaliations going on. The only solution is found in putting your anger to the side, forgiving and reconciling (with your wrongdoers). You just have to look forward and not wrap yourself up in sorrow and pain.

How is this all put into practice? Franciscans are particularly tied to the Holy Land Christian community, yet this region is mostly populated by Muslim Palestinians…

It is true that our history is linked to the Arab world. Yet we are also an international community. And there are many holy sites in Galilee, in Israeli territory.

There are Franciscans working in Israeli society, especially in cultural endeavors. For example, in Jaffa, a community of Franciscans receives visits from both Israelis and Arabs.

At the Convent of Sts. Simeon and Anne, in addition to being responsible for relations with Jerusalem’s Jewish community, I developed rapports with various institutions. I went to explain Christianity universities and schools, when acting as tourist a guide and even (teaching) at a military academy.

Why teach Christianity at Israeli miltary academies?

Military service in Israel lasts 3 years. During this period soldiers do not just fire weapons, as people think in Italy. They must also study all the realities of their country. Before going to visit churches and holy sites, they desperately look for Christians who can explain Christianity to them in Hebrew. Then there are groups in the military who do continuing education course and seek Christian experts in the field of ethics.

In the West Israel is popularly seen as a nation that kills and destroys. Is this true?

Israel is not just an entity defined by armies or war or tanks besieging refugee camps. Israel is also a civil society, with problems just like any other. Yet is also a lively and rich one, from a cultural perspective.

We have the duty to be in contact with them (Israelis). Our internationality puts in a position to sympathize with other cultures, not just Arab ones.

Do you think you will be to get Israelis and Palestinians to talk to one another, despite being at war for nearly 100 years?

As religious we must stay out of politics. Politicians must concretize that which religious say in prophetic ways.

We must work especially hard at inter-religious dialog. Indeed, one cannot make distinctions between religions and society in Israel and the Holy Land. Yet we must limit ourselves to act within inter-religious, educational and cultural fields when arousing public opinion. And, wherever possible, we can inspire politicians to meet with each other.

The West views the Holy Land as blessed region, but also as a nucleus of many of the world's problems…Is it correct to say it is also a bridge to the Arab world?

The Israeli-Palestinian war is not a nucleus for all the world’s evils. What is happening in the Holy Land is the result of many conflicts existing in the world.

Nowadays there is much talk about (links between) Islam and terrorism. It is because of this very bias, brought on by fear and ignorance, that the only constructive position is still that of St. Francis.

During the height of the Crusades, when the Sultan was (Christianity’s) number one enemy, St. Francis went out to speak to him -risking his very own life. This is difficult, since speaking also means listening and trying to understand the other person.

All this requires a lot of time. Yet it is the only way. There is no other alternative.

Have you received congratulatory messages from Israeli and Palestinian politicians?

Yes. I have received congratulations from politicians of both sides.

You have vast experience with Hebrew-speaking Catholics. These Catholics do not have an easy life in Israeli society just as they don’t in Christian-Palestinian society. Do you think a mission of reconciliation is in order for them, too?

I believe this is still impossible. These are communities which are very small and too young from an ecclesial perspective.

Only now, since the bishop’s nomination* they are gaining some sort of structure. Of course, they are important as future interlocutors. Even the Church considers a community in the Hebrew tradition to be fundamental.

Why is it important to have Catholic community of Jewish tradition and language?

From an historical and theological point of view, I believe it is important because the very first Christians were composed of faithful from Jewish families and heritage.

As time passed the Church lost this sensitivity toward the very Jewish society from which we originate. Having people with Jewish mindsets, just like Jesus had, is very important in the Church. This so when theologically understanding the bible.

One year ago, I read the New Testament together with a group of Jewish clergy. It was fantastic. They found a parallel to rabbinic literature in almost passage. You could understand quite well the context in which Jesus spoke.

You said that Holy Land Franciscans have so far worried too much about helping Christians build homes, find work –perhaps in the tourism industry. Are these days over for this type of assistance?

My pastoral experience has been spent more with the Jewish community that with Palestinians. However, my impression that there is too much concern about barriers in the Holy Land rather than the need to evangelize, educate and evangelize again -which is very difficult.

We have given much importance to places and buildings –and this is very important –but life is not just about homes and work. People live for future prospects and hopes as well. Life needs meaning and not just physical points of reference.

Education is used to create a future, too. And yet people are fleeing and emigrating (from the region).

People are not just leaving because of the war. There has always been tension in the Holy Land, even if there is more today than ever. We need to help people understant that being in the Holy is a mission in itself.

You are a senior official who can speak in Hebrew to Israeli politicians. What do you say when meeting with them?

I speak to them about all our problems. But especially about those concerning visas for religious, which is the most urgent matter to resolve. Then there those which have been left idle since the Israeli-Vatican commission has ceased talks, which I learned would be taken up again next month.

They (Israeli authorities) must still take up fiscal issues concerning the church’s lawful existence and so forth. Sooner or later this will be cleared up.

These days Cardinal Kasper is in Jerusalem meeting with religious and political heads. What relation is there to his work and yours?

This is not the first time Cardinal Kasper has visited the Holy Land. He comes frequently and his trips are received with great interest. These first meetings of his are encouraging for us who work with Muslims, Jews and Christians of the region. Sometimes one feels all alone in Jerusalem.

What can the world and Christians do for the Holy Land?

They should do in the world what we do in the Holy Land: work for peace and reciprocal understanding while overcoming their fears…

On a wider level of relations (between nations) we must point out two things: we mustn’t stop at our current problems and conflicts. We must not allow conflict to define our history.

In order to do so, we must have hope and certainty. I am a Christian and I believe in Christ who rose from the dead. This is my certainty and the foundation for my faith.

*Fr. Pizzaballa did not say which bishop he was referring to.

Holy Land Custody (profile), AsiaNews, Jerusalem, May. 26, 2004

It was St. Francis who traveled to the Holy Land in 1219 to meet with Sultan Melek-El-Kamel, having the conviction that all man’s problems could be resolved through the Gospel. “Let us proclaim the Gospel to everyone” was the Franciscan founder’s motto.

St. Francis’s desire to create the religious province of the Holy Land was helped out by the by the successes of the Christian Crusades, which had extended the region’s apostolate to include the southeastern Mediterranean basin, Egypt and Greece.

In 1263 territorial boundaries were drawn up and given the name “Custodies”.

1291, the year the St. John of Acri fell into Muslim hands, marked the beginning of Islamic domination of Palestine. The Franciscans transferred their Holy Land communities to Cypus.

In 1309 Sultan Bibars II allowed the Franciscans to remain caretakers of the Room of the Last Supper, the Holy Sepulcher and Bethlehem. In 1336, thanks to the support of the kings of Naples, the Franciscan community fully sets itself up again in the Holy Land and has been there ever since. This came after having obtained the necessary legal rights of the holy sites, properties and religious residences.

After the two Papal Bulls, “Gratis agimus” and “Nuper carissimae” in 1342, Pope Clement VI officially recognizes Franciscan ownership, when the Room of the Last Supper became the Holy Land Custody’s headquarters.

In 1511 the Franciscans were expelled from Mount Zion. Since 1560 the San Salvatore convent in Jerusalem has served as the seat of the Custody, unchanged even today.

The Holy Land Custody operates in the following countries: Israel, Jordan, Syria, Egypt, Syria, Lebanon, Cyprus and in Greece (Rhodes). There are about 300 Franciscan friars of 32 nationalities and from 59 religious provinces working for the Custody.

The Custody’s main task is to safeguard holy sites, just as it has been since the very beginning of their service in the Holy Land.

The Custody also provides welcome services and guides for pilgrims. It also undertakes pastoral care at the Holy Sepulcher, at sanctuaries in Bethlehem and Nazareth, and 74 other holy sites, including 5 basilicas, 60 churches, 43 chapels and 29 parishes.

The order also runs 16 schools having 10,000 students as well as Jerusalem’s renowned theological institute, Studium Biblicum Franciscanum.

NEW CUSTODIAN OF HOLY LAND MAKES A PEACE PLEA, Appeal of Father Pierbattista Pizzaballa, Zenit.org, VATICAN CITY, MAY 24, 2004

JERUSALEM, MAY 24, 2004 (Zenit.org).- The new Franciscan Custodian of the Holy Land made a plea to Israelis and Palestinians after yet another act of Mideast violence: "Stop before it is too late."

Last Wednesday, the Israeli Army fired at hundreds of demonstrators who were protesting against Israel's incursion into the refugee camp in Rafah in the Gaza Strip the previous day. At least 12 Palestinians died.

"Nothing will be achieved by continuing on this path," said Father Pierbattista Pizzaballa, the new custodian, in an interview published Friday by the Italian episcopate's SIR agency.

"Violence generates hatred, fear and vengeance," he said. "This is why I say it must stop before it is too late."

For the superior, who was appointed Custodian of the Holy Land on May 15, the Christian communities here give witness by their work for peace.

"We Christians are a small presence and we must be conscious of our limitations and also of our difficulties. But we can propose a lifestyle ..., a different style of behavior," he told Vatican Radio.

The superior stressed how important it is for the Franciscans of the Custody "to reinforce their prophetic attitude before all," that is, "to be witnesses of reconciliation and peace, to live like reconciled persons, especially among ourselves."

In the context of the present conflict, Father Pizzaballa said the manipulation of religion "is not a risk but a reality." He urged Christians to avoid such manipulation and said, "We must be close to all, love all, keep ourselves free before all."

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CHALLENGES OF NEW FRANCISCAN CUSTODIAN OF HOLY LAND, Interview With Father Pierbattista Pizzaballa , Zenit.org, VATICAN CITY, MAY 24, 2004

ROME, MAY 24, 2004 (Zenit.org).- The new superior of the Custody of the Holy Land sums up in a simple way the challenge that the Franciscans face there.

"It is necessary to be impassioned, but not to be taken up by passions," in the conflict between Israelis and Palestinians, says Father Pierbattista Pizzaballa, of the Order of Friars Minor.

Father Pizzaballa was recently appointed Custodian of the Holy Land, succeeding Father Giovanni Battistelli, who held the office for the last six years.

Father Pizzaballa, 39, is one of the youngest custodians in history. The Custodian of the Holy Land is nominated by the Franciscans' General Definitorium with the approval of the Holy See.

Pierbattista Pizzaballa was born at Cologno al Serio on April 21, 1965. He entered the novitiate in 1984 and professed solemn vows in 1989. He was ordained a priest in September 1990.

He earned a licentiate in theology at the Studium Biblicum Franciscanum of Jerusalem, and is now preparing his doctorate there. He also attended courses of modern Hebrew in Jerusalem and took specialized courses in Semitic languages at Hebrew University, Jerusalem.

In this interview, sent to ZENIT by the Office of Communications of the Order of Friars Minor, Father Pizzaballa addresses the challenges facing Franciscans and Christians in the Holy Land.

Q: What does the Custody of the Holy Land mean to you?

Father Pizzaballa: The Custody is a presence based in the Middle East, which we Christians call the Holy Land. It is a bridging presence, a meeting -- sometimes a clash -- between two cultures, those of the East and of the West. There is no other place in the world quite like Jerusalem, where all Christian religious confessions are present.

Beyond the evident difficulty of relationships, the Holy Land has a fascination that is unique, to such a point that Paul VI defined it as "the fifth Gospel."

Here, we Franciscans are an historical presence and down through the centuries we have learned a lot about dialogue with other Christians.

On the interreligious level, we are a small reality in respect to the two great presences: Jewish and Islamic. But it is good to see how, though not forming a part of those cultures, we take on some aspects of their traditions and succeed in communicating some things of our own.

In this sense we find ourselves at the heart of the life of the Church and of the world here.

Despite the limitations due to the scarcity of personnel, to the difficulty of the spoken languages, etc., we can always offer a welcome, meet the pilgrims and faithful from all parts of the world, and discuss things with those that do not think as we do.

The Holy Land is a fascinating place that continuously challenges, and the greatest challenge that we find ourselves facing now is that of not being limited to enduring the difficult situations in which we live, but to become involved in them with an active and critical attitude.

Q: What are the priorities that have been set for your mandate as custodian?

Father Pizzaballa: My priority is, above all, formation. It is precisely because of the fact of being stationed in the Holy Land, of always having been part of the landscape, that we cannot take the risk of living on past results. The status quo, at times, can also become a way of thinking.

I think it is necessary to shake up our conscience, in ongoing and initial formation, so that things might change in the Holy Land and, consequently, we also are called on to change ourselves, though remaining in the line of tradition.

Q: What, in your opinion, obstructs change and renewal?

Father Pizzaballa: The first obstacle that I would identify is the lack of personnel, which, after all, is a problem of a good part of the Order. Another is the division into language groups.

Internationality is a richness in the Custody that becomes a limitation when the individual groups tend to close in on themselves, when each one should present himself as an enrichment for the other.

It is then necessary to consider that the Holy Land is a land charged with passions. The environmental situation obliges one, in a certain sense, to become involved in the situations, but this also implies risks; when the passions become visceral, one hides behind one's own positions.

It is necessary to be impassioned, but not to be taken up by passions, since that would take away freedom before others. I think preserving the freedom to love all is fundamental today, especially in the Holy Land.

We Friars, after the example of Francis of Assisi, must preserve love for everyone as a prophetic attitude and, therefore, our next Chapter will have as its topic "Prophets of Reconciliation and Peace." A prophet is one that is in solidarity with and close to all.

Q: What do you expect from the Order of Friars Minor?

Father Pizzaballa: The Custody is part of the Order of Friars Minor. We are the one family. The Custody alone cannot meet all the demands and difficulties that there are in the Middle East; the Custody needs the Order and, I think, the Order needs the Custody.

If the Custody intends to renew itself by asking "what it is" and "how it intends to be present in the Holy Land," it will not be able to find an answer without a dialogue with the Order. Not only do we need personnel, but also ideas and projects in which the Friars of all latitudes can be involved.

Q: What do you hope for in particular?

Father Pizzaballa: A greater involvement on the part of the provinces. The Custody is defined as "the pearl of the missions," but it remains a way of speaking.

Very often the missions are spoken about without consideration being given to presence in the Holy Land. In ongoing formation, it is also urgent to involve the Order and provinces. We wish to be in harmony with the trajectory of the Order. I think there is a possibility, indeed a need, for cooperation.

The role of the Franciscan Studium Biblicum and of the other study centers is indispensable for the Custody. The scientific and formative contribution of these centers cannot be left to one side.

We certainly must confirm, strengthen and coordinate our study centers so that there is no dispersal of forces.

Numerically we are a small presence in an interreligious environment, but precisely because of this we must give an especially good service.

Q: Do you think it necessary to have a different attitude in respect to relations with the civil authorities?

Father Pizzaballa: We must recover our freedom before all. There is a tendency on the part of both the local and international authorities to orchestrate our presence. There is the risk that certain events may become used and orchestrated.

I think it very important for us to maintain a non-political language and to have a prophetic attitude. This does not mean being disinterested in all that happens around us, but rather to preserve our autonomy and freedom before all, without prejudice against anyone.

Q: Two peculiarities of the Franciscan presence in the Holy land have been the care of pilgrims and of the resident Christians. One of the practical activities that the Custody carries out is the building of homes for Christians. Do you think it useful to continue this kind of activity?

Father Pizzaballa: The problem of houses for the Christians of the Holy Land is very serious.

It is necessary to be careful not to transform ourselves into a ministry for infrastructure. No matter how many houses we could build, it would never solve the problem of the survival of the Christians. In this perspective we are called to give our practical contribution.

The construction of houses was aimed at avoiding emigration. Many Christians are leaving the Holy Land ...

In the Territories, emigration is a truly dramatic problem while for the Christians that live in Israel there are problems of a different kind.

The Custody, for example, does not build houses for them. You must remember that the poor never leave, they will always remain with us, since they do not have the money necessary to emigrate.

A serious problem, on the other hand, is the reduction of a trained Christian presence because whoever has the economic possibility and good training emigrates, since he does not see any prospect for the future.

The problem exists in the Palestinian Territories and is due especially to the political situation and to the absence of economic prospects.

In this case the construction of houses is important, but the Custody cannot limit itself to this. We Friars must be in greater solidarity, less "assisting" and more present. The people do not only need money; they ask for hope, they want to be helped to believe in the future.

Q: What do you think of the dividing wall?

Father Pizzaballa: I understand the fear and anxiety of Israel. I am sure that the wall is not the answer.

Israel wishes to defend itself from terrorist attacks, but the reality of the wall divides the villages from the lands, the children from the schools, the hospital from the sick. All this is difficult to understand.

History, on the other hand, teaches that all walls fall, sooner or later. It is a response of fear that does not have prospects in time because the force of ideas and the forces of life overcome every barrier.

Q: You have lived close to the reality of the Christian communities, whether of Jewish origin or Palestinian origin. How do they face up to this dramatic situation?

Father Pizzaballa: What I have noticed in the Christian communities is that there is a lot of psychological and spiritual tiredness.

The Christians are not a people of themselves, since being a Christian does not mean belonging to a national entity and the faith is not identified with a national identity. The Christians are from both sides and each one identifies himself with his own people.

The Palestinian Christians are in solidarity with the Palestinians, while the Christians of Jewish origin are in solidarity with the Israelis, even if, obviously, they do not often share the choices of their own governors.

Q: What are the perspectives for the future of the Custody?

Father Pizzaballa: The starting point for the Franciscan presence in the Middle East is the meeting of St. Francis with the Sultan Melek-el-Kamil.

In that context of war, during the Crusades, Francis of Assisi climbed over the trenches to go to speak, dialogue, with the Sultan, who was considered the enemy par excellence, the infidel.

The future is in the prophetic gesture of dialogue. This is put into practice and lived first of all in relationships among us Friars, who come from different countries and different cultures and then in the relationships with the men and women that live in the Holy Land.

It is necessary to begin again from the origins, from the motives for which Francis of Assisi wished to undertake his journey to live again the experience of Jesus Christ, to see with his own eyes the earthly places where the Son of God was born, lived, died and resurrected for the salvation of mankind.

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New Franciscan Custos for Holy Land , CWNews.com, Jerusalem, May. 17

Jerusalem, May. 17 (CWNews.com) - The Holy See has approved the nomination of Father Pierbattista Pizzaballa, OFM, to become the Custos of the Holy Land.

Father Pizzaballa, who has served in the Holy Land steadily since his ordination to the priesthood in 1990, was nominated by the General Definitor of the Franciscan order, in accordance with the statutes for the Franciscan Custody of the Holy Land. He will succeed father Giovanni Battistelli, who has held the post for six years.

During his years in the Holy Land, Father Pizzaballa has taught Hebrew at the Franciscan faculty in Jerusalem, and worked with the Latin Patriarch Michel Sabbah in the pastoral care of Hebrew-speaking Catholics. Since May 2001 he has been the superior of the convents of Sts. Simeon and St. Anna in Jerusalem.

The Franciscan Custody of the Holy Land, which has been formally recognized by the Holy See since it was established under Pope Clement VI in 1342, is entrusted with the care of the holy places in and around Jerusalem. The Franciscans take for the basilicas and sanctuaries in the Holy Land, and the pastoral care of pilgrims who visit them. The Franciscan Custody is maintained by friars of 32 different nations, and governed from Jerusalem by the Custos a council of seven members.

The Christian population of the Holy Land has plummeted since the establishment of the Israeli state; it was 47 percent in 1947, and is barely 2 percent today. There are roughly 150,000 Christians in Israel and the occupied Palestinian territories, of whom about half are Catholic.

Young Fr. Pierbattista Pizzaballa, head of the Custody of the Holy Land, AsiaNews, Rome, May 16, 2004

Rome (AsiaNews/ Ofm) - By decree of the Holy See (15.05.2004) Fr. Pierbattista Pizzaballa ofm, has been chosen as the new Custos of the Custody of the Holy Land. He replaces of the outgoing Custos Fr. Giovanni Battistelli ofm who served for the past six years. The Custos of the Holy Land is nominated by the General Definitorium with the approval of the Holy See according to the Pontifical Statutes which govern this entity of the Order of Friars Minor. Br. Pizzaballa is one of the youngest elected for this office. Fr. Pierbattista Pizzaballa ofm, was born at Cologno al Serio (Bergamo) on 21 April 1965. He entered into the novitiate on 22nd September 1984 (La Verna). He was simply professed on 7th September 1985, solemnly professed on 14th October 1989 and ordained priest on the 15th September 1990. He did his initial formation in the OFM colleges of the Emilia-Romagna and obtained his BA in theology in 1990 (Pontificium Atheneum Antonianum under prof. M. Adinolfi). He proceeded with his studies for Licentiate in Theoloogy with biblical specialization at the Studium Biblicum Franciscanum of Jerusalem (1990-1993), which he obtained in 1993. He attended courses of modern hebrew language in Jerusalem (1993-1994) and took specialization courses in semitic languages at the Hebrew University, Jerusalem (1995-1999) and is preparing his doctorate at the Studium Biblicum Franciscanum. He published with M. Pazzini (1995) the Rite of the Mass in Hebrew (Seder seudat ha adon. Ordo Missae hebraice) and translated various liturgical texts in Hebrew for the hebrew speaking catholic communities. Since 1998 is assistant professor at the Studium Biblicum Franciscanum and the Studium Theologicum Hierosolymitanum teaching biblical Hebrew and Judaism. He was Parish vicar for the catholic community of hebrew language in Jerisalem. He was also general assistant to H. E. Mons. Jean-Baptiste Gourion, Auxiliary bishop of the Latin Patriarch of Jerusalem for the pastoral care of the hebrew speaking catholics in Israel. Since 2001 he was superior of the Friary of Sts. Joachim and Anne in Jerusalem. President of the Commission for misisonary Evangelisation and member of the Commisison for Judaism and Islam of the Custody of the Holy Land.