Biblical scholar Paula Fredriksen criticized left-wing politicians and media figures for using Jesus to push a false and inflammatory political message about the war in Gaza during Holy Week. She refuted claims that Jesus was a “Palestinian Jew” living in an “occupied” country, pointing out that Bethlehem has been under Palestinian rule since 1995. Fredriksen also highlighted the decline of the Christian population in the region and the persecution faced by Christians in modern-day Gaza.
Left-wing figures such as Rep. Alexandria Ocasio-Cortez were called out for appropriating Jesus as a Palestinian to attack Israel. Fredriksen argued that this was not only historically inaccurate but also fueled anti-Semitic rhetoric by blaming Jews for Jesus’ execution by the Romans. She criticized the use of Jesus as a political tool, stating that it was an act of cultural and political appropriation that distorted both Jesus’ Jewish heritage and the historical context of his time.
Fredriksen emphasized that the term “Palestine” did not exist until a full century after Christ’s death, making the claims of Jesus being a Palestinian historically false. She condemned the use of Jesus as a means to target Israel and stoke hatred against Jews, highlighting the problematic implications of appropriating Jesus outside of his Jewish context. Fredriksen argued that casting Jesus as a Palestinian was a clever rhetorical move that aimed to villainize Jews and sever their ties to their ancestral homeland.
In addition to Ocasio-Cortez, other figures such as Catholic priest Father Edward Beck also drew parallels between Jesus as a Palestinian Jew and current world situations. Beck highlighted the themes of homelessness and refuge in the story of Christmas, drawing comparisons to contemporary refugee crises. He underscored the message of Christmas as a reminder that God enters into the struggles of humanity and that individuals are not alone in their challenges, using the narrative of a Palestinian Jew to illustrate this point.
The debate surrounding the appropriation of Jesus as a Palestinian reveals the intersection of religion, politics, and history in contemporary discourse. Fredriksen’s critique sheds light on the dangers of distorting historical facts and manipulating religious figures for political purposes. The controversy serves as a reminder of the complexities involved in interpreting ancient religious texts and their relevance to modern political conflicts. Ultimately, the discussion surrounding Jesus’ identity as a Palestinian Jew raises questions about the ethics of using religious figures to advance political agendas and the importance of understanding historical context in shaping current perspectives.
