The Church of England’s General Synod voted last week to formally hear Kairos Palestine II, a report published earlier by Palestinian Christian leaders that characterizes Israel’s actions using terms including genocide, apartheid, and settler colonialism. The document calls for an urgent global Christian response to the war in Gaza and Israel’s occupation of the West Bank. Father Fadi Diab, a prominent Palestinian Anglican priest from Ramallah who co-wrote the report, described the vote as significant and emotionally moving, with synod members signaling they heard Palestinian Christian voices and stood in solidarity with them.
The motion originally asked the synod to formally “receive” the report but was amended during debate to “receive and hear” it instead. Archbishop of Canterbury Sarah Mullally acknowledged concerns raised by Jewish organizations while explaining that hearing Palestinian Christians’ experiences did not constitute endorsement of every element of the report. Mullally stated the church would “listen with compassion, and stand in solidarity with them amidst the many injustices they face.”
Jewish leaders, including the Board of Deputies of British Jews and the UK’s chief rabbi, Sir Ephraim Mirvis, urged rejection of the document before the vote. They argued it extended beyond criticism of Israeli government military operations to question fundamental aspects of Jewish history and identity, including Jewish connections to the land. Rabbi Charley Baginsky of Progressive Judaism acknowledged the need to hear Palestinian Christian voices but contended the report contained “entrenchment of antisemitic tropes” that undermined productive dialogue.
Interfaith advocates expressed concern about the document’s language while supporting efforts to amplify Palestinian Christian perspectives. Georgina Bye of the Council of Christians and Jews described the situation as a balancing act, welcoming the amendment from “receive” to “hear” as creating space for more nuanced engagement. Richard Sewell, a canon in Jerusalem, characterized the report as a plea from suffering Christian communities and argued the Church of England had a duty to directly hear their voices.
Diab defended the report’s terminology, stating the language reflected findings of human rights organizations and described conditions in Palestinian territories as unprecedented in severity. He attributed the document’s creation to existential threats facing Palestinian Christians resulting from the war and decades of military occupation.
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