the catholic church in palestine/israel: real estate in terra sancta
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The Catholic Church in Palestine/Israel:Real Estate in Terra SanctaSeth J. Frantzman & Ruth KarkPublished online: 22 Apr 2014.
To cite this article: Seth J. Frantzman & Ruth Kark (2014) The Catholic Church inPalestine/Israel: Real Estate in Terra Sancta, Middle Eastern Studies, 50:3, 370-396, DOI:10.1080/00263206.2013.871266
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The Catholic Church in Palestine/Israel:Real Estate in Terra Sancta
SETH J. FRANTZMAN* AND RUTH KARK**
Since the 1970s the research literature has discussed and analysed the importance and
contributions of the increased activities of various Christian groups to the transfor-
mations that Palestine underwent during the late Ottoman period (1800–1917).1
Most of the publications focused upon the Christian groups’ religious and ideolog-
ical backgrounds, missionary activities, the political and administrative conditions
under the Ottoman regime, and their relations with the great European powers.
Some researchers highlighted European Christian settlement activities and architec-ture in the Holy Land but few related to the significant issue of land, its acquisition
and ownership by different churches and Christian sects in the Middle East and
Palestine, particularly during the modern era.
The history of the Catholic Church in the Holy Land and its properties is a subject
that has been touched on elsewhere, particularly by Medebielle.2 However, most
research on the subject has either taken a short-term view, such as examining part of
the nineteenth century, a regional view, such as examinations of various cities, or an
institutional view, such as studies of the German-Catholics.3 Much has been writtenon social and political aspects of church history.4 No complete study exists that
examines the question of land holdings from a long-term perspective and with a
broad view of the entire Catholic Church’s actions in the Holy Land. Our study pro-
vides the first systematic longitudinal reconstruction and analysis of Catholic prop-
erty in Palestine/Israel.
Kark, Denecke and Goren asserted that an important component of global mis-
sionary activity and Christian expansion was the policy of land acquisition and
engagement in the property market to enable settlement and to ensure reserves forfuture expansion, with its negative and positive implications. In Palestine, churches
and missions including the Catholic Church were active land purchasers, especially
from the second half of the nineteenth century onwards. There are ample records of
these properties serving as sites for the planning and building of new religious and
missionary institutions, businesses and settlements (churches, monasteries, schools,
hospitals, orphanages, markets, agricultural estates etc.) that illuminate the ideologi-
cal intent, financial sources and impact of Church real estate activities.5 Both
*Geography, The Hebrew University of Jerusalem, 19 Ben Maimon, Jerusalem, 92262, Israel.Email: [email protected].**Geography, The Hebrew University of Jerusalem, 19 Ben Maimon, Jerusalem, 92262, Israel.
� 2014 Taylor & Francis
Middle Eastern Studies, 2014
Vol. 50, No. 3, 370–396, http://dx.doi.org/10.1080/00263206.2013.871266
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religious and economic considerations lay behind the land acquisitions.6 Avraham
Granott related to real estate investments in Palestine made by the various churches
from 1863 onward.7 The churches bought and accumulated numerous plots of land,
some of which were intended as investments in profitable assets. This land acquisi-
tion had an impact on the physical and cultural landscapes of the country, bothurban and rural. Charles Issawi estimated that each year £400,000 (around
£100 million a year at current value) in foreign capital was imported by governments
and religious, civil and national societies, bodies and individuals into Palestine in the
period before the First World War.8 There was a visible and ongoing impact of
church and missionary enterprises on the development and infrastructure of Pales-
tine from the 1830s onwards. Christian churches that operated in Palestine played an
important role in the sphere of capital investment in real estate and development of
the country in the nineteenth and first half of the twentieth centuries.This land acquisition had an impact on the rural and physical landscapes of the
country.9 We have mapped the geographic distribution and extent of the Catholic
Church’s lands in Palestine/Israel based on a detailed land and property survey we
conducted and a synthesis of the lands owned by a variety of Catholic institutions
and individuals (see Figures 1–4). Impacts in the social and cultural arena were
expressed in the spheres of youth education (including influence on identity forma-
tion of the local population), adult education, women and women’s education, lan-
guage, press and printing, culture, health and welfare. Studies of the physical aspectsand their influence on the people, the land and the landscape have hardly been under-
taken. Thus we have chosen to focus our study on the spatial context, and to recon-
struct and examine the motivations of the Church and its impact on the landscape.
In building on previous studies of this kind undertaken by the authors, we suggest
that it is informative to emphasize a new dimension to the study of Christian Church
activity in the Holy Land – that of the relationship between religion and belief sys-
tems and place or space.
This paper is the fourth in a series on the study of this topic. In two papers Katzand Kark explored the Greek Orthodox Church’s accumulation of property and the
internal conflict between the Arab laity and Greek clergy over that property. In
another paper Frantzman, Glueckstadt and Kark analysed the Anglican Church’s
process of Arabization and landholdings from the nineteenth century to the pres-
ent.10 This study of the largest church landholder in Israel today differs primarily in
that there was no internal struggle between the Catholic Church and its lay commu-
nity. In each study we have attempted to assess the salient theme which runs through
the process of land acquisition and its influence. In examining the Catholics we iden-tified foreign support, diversity of use and diversity of ownership as key components
of this process.
Although this is not the only case in the Middle East and Palestine/Israel in which
the heads of the church were, and sometimes remain, of a different ethnic origin and
nationality from the local Arab congregation, the Catholic Church in the Holy Land
has undergone a process of Arabization in recent years, with local Arab clergy
replacing foreign priests.
The Catholic Church’s pattern of land ownership in Palestine/Israel is in accordwith its historical legacy of land and institutional development in Europe. The Cath-
olic Church is well known for being a great owner of land globally, and it is not
The Catholic Church in Palestine/Israel 371
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always forthcoming with public access to its records, many of which remain closed to
the greater public. In some places the Church was the largest landholder, owning, for
instance, 65 per cent of the land in the Two Sicilies in southern Italy in the eighteenth
century.11 The Church, due to its long history and development as both a temporal
and spiritual power, provided comprehensive services (social and religious) to bothits clergy and laymen. Its development in the Holy Land followed a similar pattern.
The history of Catholic Church land holdings under the Ottoman, British,
Jordanian (West Bank), Egyptian (Gaza) and Israeli regimes is part of a larger sub-
ject. Through the examination of the real estate aspect this research allows insights
into the Church and its real estate: the mode and dynamics of real estate accumula-
tion and ownership by the Church, the legal and political status of the Church and
the spatial distribution of property.
The extensive land holdings of the Catholic Church meant that it played a role andcontributed to many facets of the development of modern Palestine and Israel. In
terms of modernization and architecture it pioneered expansive buildings and agri-
culture through the penetration of European concepts and methods to the region.
The Church has also played a role in the Israeli–Palestinian conflict, particularly in
advocating the internationalization of Jerusalem, a policy it has maintained since the
British Mandate, and in its tendency to support the Palestinians. In the Church’s cur-
rent contest with the Israeli authorities over exemption of its properties from taxa-
tion it continues to exercise an influence. Our interest in this paper is not inexamining the role of the Church in political conflict except where it relates to prop-
erty. This is an important distinction, since the Catholic Church has had a long-term
official policy in the region and part of the policy has included extending its land
holdings and defending those holdings. However, local clergy in Palestine have
played little role in crafting the policy of the Vatican itself.
Similarly, this paper does not seek to examine religious beliefs and practices,
except as they relate to land purchase. Our paper focuses on religious hierarchies in
their relationship to the extension of land holdings by different Catholic organiza-tions, such as the Franciscans and Rosary Sisters, the Patriarchate and the local par-
ishes. We examine how these organizations have played an essential role in the
development of education. It is important to acknowledge that religious beliefs cen-
tral to the tenants of Catholicism influence the world view and policies of the Church.
However, in our research we found that only rarely, such as with the acquisition of
holy sites, did beliefs play a role in the spatial-geographical considerations surround-
ing the land acquisition or extent of land holdings. Local Catholics, such as the
Greek Catholics – who in 1931 comprised one-third of the Catholic lay communityin the Holy Land, and by 1967 had almost doubled their numbers (see Table 1) –
even if their practices are at odds with Latin tradition, having priestly marriage,
rarely affected unique types of property ownership. Moreover, indigenous Catholic
orders such as the Rosary Sisters did not develop a unique faith, and our investiga-
tion of the expansion of their educational network did not reveal that their beliefs
were different from similar Catholic orders overseas.
This study relies on primary and secondary sources, as well as interviews. In addi-tion to property lists, the numerous sources included archival material from the
Ottoman, British Mandate and Israeli periods and consisted of Ottoman building
372 S.J. Frantzman and R. Kark
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Table1.ThepopulationofCatholics
intheHoly
Land,1800–2010.
1847
1907
1922
British
Census
1931
British
Census
1947
U.N
Estim
ate
1949
Israel
Census
1950
Clergy
Estim
ate
�
Scholarly
Estim
ate,
1967
Censusand
estimates
2001
TotalCatholic
Population
17000
28412
35472
16619
17,690
35300
103620^^^
PercentCatholic
39%
39%
51%
�61%
�53%
Latin(R
oman-C
atholic)
4141
14245
18895
4113
10000��
�27170
Greek-C
atholic
11191
12645
11544
22500
67000
Syrian-C
atholic
323
171
250
Arm
enianCatholic
271
330
100
Maronite
2382
3431
962
2800
9100
AssyrianCatholic
106
TotalChristian
73024
91398
145060
93000
(32315� )
99500��
192000^
TotalPopulation(Palestineor
Israel,EastJerusalem,the
WestBankandGaza)
757182
1035821
1845560
2000000
(100000��
��)
10000000^^
Sources:P.MedebielleSCJ,TheCatholicChurchintheHolyLand(Jerusalem:FranciscanPrintingPress,1960),p.2;B.Kim
merling.‘Process
ofFor-
mationofPalestinianCollectiveIdentities:TheOttomanandColonialPeriods’,MiddleEasternStudies,Vol.36,No.2
(April2000),pp.48–81;Bod-
leianLibrary,Oxford,CMSarchive,Group6,Vol.3CM/072/64B,May,1866;J.B.Barron,PalestineReportandGeneralAbstractsoftheCensusof
1922(Jerusalem);E.Mills,CensusofPalestine1931(Jerusalem:GovernmentofPalestine,
1931);‘Supplementto
aSurvey
ofPalestine(pp.12–13)
whichwaspreparedbytheBritish
Mandate
fortheUnited
Nationsin
1946–7’;C.Wardi(ed.),Christiansin
Israel:ASurvey.MinistryofReligious
Affairs(Jerusalem:GovernmentofIsrael,1950);
A.Pacini(ed.),ChristianCommunitiesin
theArabMiddle
East:TheChallengeoftheFuture
(Oxford:ClarendonPress,1998);T.Daphne,
ChristianCommunitiesin
Jerusalem
andtheWestBankSince
1948(W
estport,CT:Praeger,1993),
p.19;S.P.Colbi,AHistory
oftheChristianPresence
intheHoly
Land(N
ewYork:University
Press
ofAmerica,1988);CensusofIsrael,2005,http://
www.palestinefacts.org/pf_current_christians.phpforIsrael.See
censushttp://www.cbs.gov.il/hodaot2004/01_04_342e.htm
.� IsraelOnly
� �lncludes
42,500in
WestBank,Gaza
andEastJerusalem
(Colbi),Tsimhoniestimatedthattherewere29,000in
theWestBankin
1967andaround
10,000in
Jerusalem.
� �� O
fwhom
3,000were“non-A
rab”
� ���ArabPopulationofIsrael
The Catholic Church in Palestine/Israel 373
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^ including2,000in
Gaza
and50,000in
theWestBank.
^^lncludes
5millionJewsin
Israel2.4
millionArabsin
theWestBank,1.2
millionin
Israeland1.4
millionGaza.
^^^ lncludes
15,170Latinsand3,000Greek-C
atholics
intheWestBankandGaza
Sources:TheCatholicChurchin
theHoly
Land,Peter
MedebielleS.C.J.1960.Published
bytheFransiscanPrintingPress.Jerusalem.2;Charles
Fra-
zee,
Catholics
andSultans1453–1923.New
York:CambridgeUniversity
Press.1983.308:Kim
merling,Baruch.’Process
ofForm
ationofPalesti-
nianCollectiveIdentities:TheOttomanandColonialPeriods’MiddleEasternStudies.April2000.36.no.2.48-81;BodleianLibrary,Oxford
CMS
archive.Group6,Vol.3CM
07264B,May,1866;BarronJ.B.PalestineReportandGeneralAbstractsoftheCensusof1922,Jerusalem;E.Mill.Cen-
susofPalestine1931.Jerusalem:GovernmentofPalestine.1931;"SupplementtoaSurvey
ofPalestine(p.12–13)whichwaspreparedbytheBritish
Mandate
fortheUnited
Nationsin
1946-7";_Wardi,Chaim
.ed.Christiansin
Israel:ASurvey,MinistryofReligiousAffairs.GovernmentofIsrael.
Jerusalem.1950;Pacini.Andreaed.ChristianCommunitiesin
theArabMiddle
East:TheChallengeoftheFuture,ClarendonPress.Oxford.1998;
Tsimhoni.Daphne.
ChristianCommunitiesin
Jerusalem
andtheWestBankSince
1948,p,19:AnHistorical,Social,andPoliticalStudy.Praeger:
Wesport.Connecticut,1993;Colbi,SaulP.A
History
oftheChristianPresenceþC
IOin
theHoly
Land.University
Press
ofAmerica,New
York.
1988;CensusofIsrael,2005,http;www.palestinefacts.org
pf_current_christians.php
forIsrael.See
censushttp;www.cbs.gov.ilhodaot2004
01_04_342e.htm
.Nikola
Baglin,’StatisticsofChristiansin
IsraelandtheTerritories’,2004,basedondata
from
2001.http;www.calliolim.com
spip.
php?articlel0.
374 S.J. Frantzman and R. Kark
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permits, accounts of the British commissions of inquiry, Ottoman, British and
Israeli censuses, maps and plans, clippings from the British Mandatory and Israeli
newspapers, decisions of British Mandate and Israeli courts and interviews with
Catholic priests. Despite the lack of direct access to the Patriarchate (post-1847) or
the Vatican archives (1939), due to the variety of sources used in our study we havea sound foundation for an accurate analysis of the history and distribution of the
real estate of the Church in Palestine/Israel. Through this material we have been
able to reconstruct the first comprehensive maps of Catholic land holdings in
Palestine/Israel.
The paper is organized by period according to the different ruling regimes
(Ottoman, British, Jordanian, Israeli), and examines several themes within each. We
identify key personalities within each period that played an influential role in the
development of Catholic properties. In contrast to the Greek Orthodox andAnglicans, the Catholic Church in the Holy Land consisted of a complex multiplicity
of organizations, orders and institutions, within each of which there are layers of
individuals and nationalities that guided land acquisition.
While traditionally the Custody of the Holy Land, a unique Catholic institution,
was the major purchaser and defender of land, an analysis of the land holdings shows
that other organizations and individuals, such as the Greek Catholic bishops and
various orders, played a systematic and important role in the purchase and adminis-
tration of the lands. Furthermore foreign states and the local Catholic Patriarchatewere important players. To systematically examine the organizations involved, we
break them down by type and we break down the properties by function.
We found five major types of organizations to be involved. The first is the Custody
of the Holy Land, which will be discussed below. The second is the Latin Patriarch-
ate and its system of parish churches and schools. The third group consists of the
other Catholic denominations, foremost among them the Greek Catholics. Included
in the fourth type are the numerous male and female orders involved in the Holy
Land which together own a wealth of property and maintain a great number of insti-tutions. The fifth type comprises various foreign states, particularly the French, and
their role in land purchases. There is some overlap between these categories. Most
properties that the French played a role in purchasing are maintained not by the
French government but by orders that are historically connected with France, such
as the White Fathers.
From the standpoint of functions of the property we identify two categories: those
for the use of the community and those purchased for religious or historical signifi-
cance. The former properties, as will be shown, are owned primarily by the last fourcategories of organization and include churches, schools, hospitals, infirmaries, hos-
pices and monasteries. Generally, unlike the Greek Orthodox, the Catholics did not
invest in commercial property. Exceptions are found in the cases of the monasteries
which, in several notable cases, did buy land for use as vineyards and the Greek
Catholics who purchased a plethora of small plots in the Galilee. The properties
whose main function is derived from a religious or historical significance were almost
all acquired by the Custody of the Holy Land.12
The legal status of the churches, their organs, courts and the like is of interest insofar
as it applies to the right to own land. During the period of the Crusader rule in
The Catholic Church in Palestine/Israel 375
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Palestine the Catholic Church had acquired immense holdings; however these were
entirely lost with the return of Muslim rule in the thirteenth century. While the
Franciscan order dates its ‘arrival’ in the Holy Land to 1217 its actual physical return
to Mount Zion in Jerusalem occurred only in the year 1336 under the auspices of the
Mamluk Sultan of Egypt, who ruled Palestine at the time.The Church suffered various setbacks over the years; in one instance in 1551 the
Franciscans were expelled by the Ottomans from Mount Zion, their principal base.13
From that point until 1917 the Church, under the 400 years of Ottoman rule (1517–
1917/18), extended its power and influence as it gained support from various
European powers, particularly France. Competition with the Greek Orthodox
Church and pressures from European backers resulted in 1757 in the Ottoman sultan
issuing a firman (an imperial edict) in which the status quo over holy sites was estab-
lished favouring the Greek Orthodox Church.14 The status quo, together with certainchanges that were made under the Treaty of Paris (1856) and the Treaty of Berlin
(1878), was the basis for the control by different religious groups and orders of the
seven most significant churches in the areas of Jerusalem and Bethlehem, including
the Church of the Holy Sepulchre and the Church of the Nativity.15
The Catholics were, from 1831,16 an officially recognized millet (an autonomous
minority) of the empire, which granted it certain rights to administer the affairs of its
own community. It was able to acquire land, predominantly holy sites, up until the
mid-nineteenth century, through local transactions by Arab Catholic intermediarieswho were Ottoman subjects, and through firmans.17
Foreign European powers, particularly France, which sided with the Ottomans
against the Russians in the Crimean War (1853–56), were able to gain property con-
cessions for the Catholics. In addition, the re-establishment of the Latin Patriarchate
in 1847 provided a major administrative-institutional centre for the coordination of
expansion of land holdings. The Patriarch assumed the title of Grand Prior in the
Order of the Holy Sepulchre, but the head of the Order and the Franciscan head of
the Custody of the Holy Land were both chosen by authorities at the Vatican, mean-ing that influence over ownership and churches in the land were deeply influenced by
Rome.
The Catholic Church was able to constitute religious endowments (awqaf) for its
property, but even thus registered they paid high taxes.18 Its religious personal were
also, according to sources, the only permanent European residents of the country
up until the first decades of the nineteenth century.19 However, until 1867 non-
Ottoman subjects were unable to register lands in their individual names and they
could not register these in the name of their institutions or missionary societies until1913.20 In some instances these restrictions were bypassed by working with local
Catholic Arab Ottoman subjects of the empire to act as purchasers of properties, as
was particularly the case with the holdings of the Rosary Sisters and the Sisters of
Sion (Zion).
While the millet system ended in 1914, the Catholics remained, in the British
Mandate period (1918–48) and after, as one of the recognized churches entitled to
certain rights, such as having a religious court. During the Jordanian period (1948–
67) the Catholics were pressured to open up their schools to Muslims.21 In Israel,from 1948 onwards, they found themselves at the centre of several property disputes
with the government relating to the 1948 war.22
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Understanding these multiple layers of legal status acquired by the Catholics over
the years, and the foreign and institutional support for land purchasers, provides the
context under which the Catholics laboured to acquire land. The rights gained in ear-
lier periods, such as permission granted to the Franciscans to return to the Holy
Land, and the advent of the status quo, carried over into later periods and reverber-ate today, as evidenced by the continued complexity of church holdings in such deli-
cate places as the Church of the Holy Sepulchre.23
With the exception of maintenance of holy sites, the process of land acquisition in the
Holy Land followed the Catholic pattern of laying the foundations for providing a
wide offering of services to clergy and laymen. First, beginning in the thirteenth cen-
tury holy sites were acquired, usually by the Franciscans for the Custody of the Holy
Land, which they administered.24 Next, beginning in the eighteenth century, theLatin Patriarchate and the Greek Catholics established or built upon existing parish
churches. This was followed by the arrival of male and female monastic orders,
mostly after the mid-nineteenth century, which built hospitals and administered
schools and other social services (see Figure 1). The Catholics built a comprehensive
church infrastructure, providing cradle to grave services for their community, places
for monastic reflection for celibate clergy, and pilgrims’ services for foreign visitors.
The Catholic Church’s purchases therefore followed not only a chronological pat-
tern but also a pattern of penetration and establishment that, as will be shown, wasunique among other churches (Orthodox and Protestants) operating in the area. It
built upon experience acquired in Europe, Africa and the New World. Therefore,
although its various organs operated individually they also worked in concert and
as part of an overall pattern, an advantage that must be recalled in the coming
sections.
For the Franciscans, who have been the main guardians, purchasers and developers
of Catholic sites in the Holy Land, ‘the presence has always been maintained’.25 InPalestine it operated through the Custody of the Holy Land, a unique organization
entrusted with acquiring and managing Catholic property, particularly holy sites.26
It received official diplomatic support from the Spanish consul-general until 1847
and was traditionally headed by Franciscan friars from Italy.27
The Custody’s operations have followed one pattern from the thirteenth century to
the present. It has sought to acquire holy sites and archaeological properties histori-
cally connected to the history of Christianity in the Holy Land. In the period before
the nineteenth century it closely monitored political developments, seeking permis-sion to acquire specific sites, such as the Cenacle on Mount Zion (1336) or permission
to reside in Nazareth (1620), which it occupied through permission of a Mamluk
Sultan and a Druze emir, respectively.28
From their base in Jerusalem the Franciscans fanned out throughout Palestine,
acquiring holy sites in Ramla (Joseph’s house).29 Ein Kerem (John the Baptist),30
Gethsemane,31 Mount Tabor (site of the Transfiguration),32 the Sea of Galilee,33
Beth Sahour (Shepherd’s Fields)34 and Bethlehem.35 Frequently there was a long
lapse in time between the initial purchase and the construction of a church. At KfarCana, for instance, the purchase was made in 1641 and a church was only
consecrated in 1881. The principal reason for these land purchases were Catholic
The Catholic Church in Palestine/Israel 377
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Figure 1. All Catholic shrines, parishes and institutions in Israel,the West Bank and Gaza, 2005.
Note: Based on data from 2005 and including several parishes no longer in use.Names based on the Catholic Directory of 2005.
Source: Compiled by the authors with reference to Directory of the CatholicChurch in the Holy Land (Jerusalem: Franciscan Printing Press, 2005).
378 S.J. Frantzman and R. Kark
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beliefs because the sites were mentioned in the New Testament and were part of thetraditional pilgrimage route in the land. This illustrates the role that belief played in
the map of Catholic land acquisitions and investment (see Figure 2).
In general what we see in the nineteenth century is that the Custody targeted areas
where previous acquisitions had been made, particularly in Jerusalem and its envi-
rons. For instance, acquisitions were made on the Via Dolorosa (7th station) in 1875
and 1895 (5th station). In 1880–1 the Austrian emperor provided funds for a major
Catholic addition to the Church of the Nativity in Bethlehem, named the Church of
St Catherine.36
The Custody’s success in the period was generally due to several factors: persis-
tence, foreign support and local conditions. The map of property that the Francis-
cans set out to acquire was already well known to them because it consisted of every
site associated with the story of Christ. Security, which increasingly expanded to
encompass the rural countryside of Palestine in the late nineteenth century, also
made possible acquisitions that had hitherto been out of reach.
During the British Mandate, and into the 1950s, the architecture of the Catholic
holy sites and their Pilgrimage Churches was dominated by one man, Antonio Bar-luzzi, who left his mark on more than a dozen major buildings.37 In contrast to the
immense investments made by the Custody in constructing these Pilgrimage
Figure 2. The parish church at Nein, 1914 (with Mount Tabor in the background).Source: Matson Collection, The Library of Congress, Washington, DC.
The Catholic Church in Palestine/Israel 379
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Churches, relatively little was done in terms of obtaining new lands. This is partly a
reflection of the fact that most of the shrines associated with the life of Jesus had
already been acquired. Several urban properties of the Custody in Jerusalem tempo-
rarily changed hands due to the 1948 war.38
The paucity of new purchases during the period under Israeli rule may be a reflec-tion of the fact that there was not a great deal more the Custody wished to acquire.
The decline in population of the Catholic community as a result of the 1948 war (and
which subsequently increased), frosty relations between the State of Israel and the
Vatican, and general suspicion by Israel of Catholic agendas in the Holy Land, may
also have played a role. The Vatican was hostile to the State of Israel after 1948,
along with its support of Arab policy and the Palestinian refugees. It was not until
December 1993 that the Vatican recognized the State of Israel. In the year 2000 Pope
Paulus visited Israel. However, hopes for closer diplomatic relations evaporated afterthe beginning of the Intifada in September 2000. Paradoxically, further tension arose
between the Vatican and the State of Israel when the Muslims in Nazareth proposed
to build a huge mosque next to the Catholic Church of Annunciation in Nazareth.
The case was satisfactorily resolved for the Vatican by the Israeli government in
2002.39
Almost all of the holy sites belonging to the Catholic Church are owned by the spe-
cial body known as the Custody which is under the control of the Franciscans and
answers directly to the Vatican in Rome. There have been few challenges to themonopoly of the Custody, examples being the national involvement of France (i.e. at
St Anne’s, a historic Crusader church in the Old City of Jerusalem) and the need to
share several sites with other churches (mainly the Greek Orthodox) or other
Catholic groups (such as the Greek Catholics). The extension of the Catholic pres-
ence to an ever growing list of holy sites, many recovered from a state of total aban-
donment, was part of a larger process in the nineteenth and early twentieth century
when the development of centralized government, and foreign involvement and
influence, allowed for the growth of communities in rural Palestine.40
There are three discernible processes involved in the acquisition of the holy sites.
First, before 1880, is the long period of struggle to obtain rights and a foothold at
the locations. Then there is the investment in construction of churches, primarily
directed at creating a proper spectacle for pilgrims, which lasted from the late nine-
teenth century to the 1990s. The last phase is the Church’s development of the sites
through archaeological research and additional construction, a process that began in
the late nineteenth century and continues to this day.
This section examines the land owned by the various Catholic groups in the Holy
Land, principally the Greek Catholics and Latins (Roman Catholics), but also men-
tions the sects with a minor presence such as the Maronites, Syriacs, Armenians and
Chaldeans.
Since the late Ottoman period the Catholics have had a Latin Patriarch in Jerusa-
lem and the Greek Catholics had an archbishop in Acre.41 The second largest
Christian community in Palestine under the Mandate was the Catholic community
which was divided into a series of diverse sects. Of its 35,578 members in 1931,18,895 were Latin or Roman Catholic, 12,645 were Greek Catholic, and 3,431 were
Maronite, with a handful of Armenian, Syrian and Assyrian (Chaldean/Iraqi)
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Catholics.42 By 2001 the number of Greek Catholic Arab citizens of Israel was esti-
mated to have increased to 64,000.43
In 1724 a group of Greek Orthodox in Syria split from the Greek Orthodox hierar-
chy and returned to communion with Rome, calling themselves Greek Catholics or
Melkites.44 The members of this community, like the Latin Catholics and GreekOrthodox, are Arab.45 The pattern of property acquisition that is discernible here is
that the Greek Catholics have generally first penetrated Greek Orthodox communi-
ties, such as rural villages, and then attempted to assume control over church proper-
ties or establish rival parishes. The Greek Catholics have also established
monasteries for their fraternal orders, and have sought to establish control of several
holy shrines. In the latter case in 1883 they purchased ruins located at the 6th Station
on the Via Dolorosa in Jerusalem and acquired a shrine on the Mount of Olives. A
discussion of several of their most prominent landholdings is essential.Through 1896 they acquired relatively little property and maintained only small
churches and schools.46 In the late nineteenth and early twentieth century they
expanded their network of churches and through their priests, such as Gregorias
Hajjar and Hanna Ibrahim, acquired thousands of dunams of land registered as
awqaf. In the aftermath of the 1948 war some property, consisting primarily of
agricultural and fallow land, passed into the hands of Israeli kibbutzim following its
abandonment by local residents who fled due to the war.47 A list from 1950 (only for
areas inside the ‘Green Line’ – Israel’s pre-1967 borders) shows 41 churches in31 villages and five towns and nine schools owned by the Greek Catholics in Israel.48
The most recent Archbishop of Acre, Elias Chacour, has built institutions centred
on Mar Elias High School in Ibillin.49 The Greek Catholics in Israel in many ways
resemble the Greek Orthodox, in their demographic dispersal, their land holdings
and the relative poverty of their churches and schools.50 Like the Greek Orthodox
client–patron relationship with the Russians in the nineteenth century, other foreign
Catholic organizations have worked over the years to establish institutions and edu-
cation centres to support this local poverty-stricken church.The Latin Patriarchate of Jerusalem, which was re-established in 1847, was served
by industrious patriarchs over the years: Joseph Valerga (1847–72), Vincenzo Bracco
(1872–89), Louis Piavi (1889–1905), Philip Camassei (1907–19) and Louis (Luigi)
Barlassina (1920–47). By 1931 there were 18,895 Latin Catholics among the total of
35,472 Catholics in the Holy Land (see Table 1). PatriarchValerga was particularly
energetic, adding eight new parishes to the nine existing Latin parishes.51 By 1910
parishes existed from Gaza in the south to Beisan in the north, with local Arab con-
verts who had previously been Greek Orthodox.52 In Jerusalem, at the advent of theMandate, they maintained 18 monasteries, two hospitals, a dozen schools (voca-
tional and educational), a printing press, old age homes, homes for the disabled and
workshops. Primarily because of foreign financial and political support, the Latin
expansion far outpaced that of other churches in Palestine.
During Louis Barlassina’s long Patriarchal reign from 1920 to 1947, which coin-
cided with the period of the Mandate, the Catholic community built many new insti-
tutions including the Our Lady of the Ark monastery in Abu Ghosh (under the
assumption it was Emmaus), and churches at Mt Tabor and at the Mount of theBeatitudes in the Galilee.53 Beyond these construction projects a huge plot (13,242
dunams close to the birthplace of Samson) was acquired in 1866 on which a church
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(constructed in 1925) and a village were built in Deir Rafat (Our Lady Queen of
Palestine)54 and hospices, missions and convents expanded across Palestine. The
expansion into the village of Beit Jalla by the Catholics, an ongoing process from the
nineteenth century, was further cemented under Patriarch Barlassina.55
The Patriarchate engaged the Mandate’s courts to protect their land holdings dur-ing the Mandate period.56 In a unique case in 1928 the Latin Patriarch purchased
land (a ‘large farm’57 of 11,623 metric dunams58) at Tayasir near Nablus for which
he paid 7213.50 Palestinian pounds. The seller, Haj Hassan Hammad, then
attempted to take back a portion of the land. The case was decided in favour of the
church in 1936.59 A small house or church was later erected in the village and accord-
ing to a recent document the holdings now include a sizeable area of 20,750
dunams.60
There were disputes with the Israeli authorities over the Hebrew University’s useof Terra Sancta College in Jerusalem, at Tayasir in 1967 and in 1985. A letter from
Patriarch Michel Sabbagh in 1999 claimed 4000 dunams of agricultural land in
Tayasir had been harmed by the Israel Defense Army’s presence, made ‘barren’ by
the ‘illegal action’.61
The Latin Catholic Church’s expansion must be understood as part of the overall
expansion of the Catholic Church in the Holy Land. The Patriarch established new
parishes in places where converts could be obtained and also in villages where the
presence overlapped with existing Greek Catholic communities. In many cases exist-ing Greek Catholic communities were seen as highly ignorant of Catholic doctrine,
and with the Greek Catholics lacking finances or the ability to extend services, the
Latins sought to fill this gap. The Latin Catholic population in Israel increased from
4113 in 1949 to 14,000 in 1959. In 2001 there is an estimate of 12,000 Latin Catholic
Arab citizens of Israel out of a total of around 85,000 Catholic Arab citizens in the
country (not including the Palestinian Authority and east Jerusalem).62 Today, with
roughly 100,000 Catholics of all groups in the country, Israel is the only country in
the Middle East that has witnessed an expansion of its Catholic population (seeTable 1).
There exist several small Catholic groups, most of which are indigenous to the
Middle East or Asia and which have returned to communion with Rome. These
include the Maronites (which numbered an estimated 9000 Arab citizens of Israel in
2001), Chaldeans, Syrian Catholics and Armenian Catholics.63 All of them have
small amounts of property in Jerusalem while the Maronites (who have strong repre-
sentation in Lebanon) have institutions in the Galilee, Haifa and Jaffa64 and the
Syrian Catholics have a property in Bethlehem.65 The total amount of propertyowned by the minor sects is small.
The increase in Catholic land holdings in the nineteenth century, and to a lesser
degree in the twentieth, ran parallel with the support the church gained from western
foreign powers, particularly France.66 Three processes are evident in the way the
national support of foreign powers manifested itself. First the western powers helped
the church to acquire property and in some cases acquired or received that property
themselves. The property was a physical manifestation of the foreign countries’ owninterest in Palestine. Scholar Dominque Trimbur writes that the French actions in
Jerusalem in the nineteenth century ‘are also connected to France’s colonial
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expansion which was at its height’.67 Likewise Italian investment in certain properties
in the 1930s was an attempt to project Mussolini’s power abroad.
The purchase of properties also went hand in hand with support and acquisition
by various male and female monastic orders. The orders were themselves generally
national in nature and support for them and acquisition of land by them was some-times part of the larger pattern of national involvement. ‘A large proportion of the
properties belonging to the Latin community are held by Roman Catholic religious
Orders who come under the ecclesiastical authority of the Patriarch but hold their
properties independently.’68 This letter, from the period of Mandate illustrates the
influential and important role the various Catholic orders had in land ownership.
For instance, in the nineteenth century the White Fathers and Assumptionists both
played a key role in France’s policy in Palestine while in the early twentieth century
the Salesians were strongly supported by Italy.69 The foreign powers also workedthrough private groups set up to promote and acquire properties in the Holy Land.
Here we find the National Association to Aid Italian Missionaries (Associazione
Nazionale per Soccorrere i Missionari Italiani, founded 1887) and the Deutsche
Verein vom heiligen Land (founded 1895). Sometimes the relationship between
national powers and institutions overlapped in an academic framework, as is the
case with the Ecole Biblique, a French academic establishment founded in Jerusalem
by the Dominicans in 1890.
However, as will be shown, the overlapping interests of nations and monasticorders also intersected with the particular interests of the Latin Patriarchate, the
Greek Catholics and indigenous Catholic monastic orders, such as the Rosary Sisters
(see below). Competition and collaboration both occurred. For instance, Trimbur
relates that the French government first asked ‘permission’ from the Custody of the
Holy Land and the Latin Patriarch before acquiring land to build the massive French
pilgrimage centre Notre Dame which was to be run by French Assumptionist monks
in Jerusalem. Monasteries were established in rural and urban settings and catered
generally to their monks and nuns. They also provided educational and humanitar-ian services. The Custody’s mandate, to acquire and run Holy Sites, also did not con-
flict with the interests of other Catholic organizations or their national supporters.
This section begins by examining the five foreign powers (France, Austria,
Germany, Italy, Spain), which played a role in the development of Catholic proper-
ties in the Holy Land. It then examines the role of specific monastic orders in land
purchases, examining the functions and geographical elements of the orders’ acquisi-
tions. We analyse these against the background of different regimes in which the
orders and national interests operated.France was the protector of the Catholic community in the Holy Land until
1905,70 despite its own secular revolutionary history. Its status, which was backed up
with force in the Crimean War, meant it played a special role in securing property to
extend its influence in Palestine. The pattern of French acquisitions was for the state
to intervene to support specific purchases and then turn over the property to different
orders which were traditionally connected to France, particularly the White Fathers,
Assumptionists and Benedictines. While the French role is the most important his-
torically, it has also been extensively covered elsewhere by scholars.71 Due to con-straints of space we have therefore chosen to focus on the other foreign powers. A
general summary of the French role should suffice.
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The first major acquisition took place within the context of the Crimean War
(1853–56). As a reward for its support the Ottoman Empire gave France the site of
the ruins of St Anne’s church near Lion’s Gate in Jerusalem. It also became the cen-
tre of an educational institution geared towards Greek Catholics. In 1868 France
continued its acquisition of property in Jerusalem when Princess Aurelie de Bosside’Auvergne, whose relatives had served the king of Piedmont, acquired, through an
imperial firman, ruins (Pater Noster) on the Mount of Olives and gave it to France.72
The centrepiece of France’s power in the Holy Land was the Notre Dame pilgrim-
age complex overlooking the Old City of Jerusalem. When it was completed in 1904
it could hold 600 pilgrims and was the largest single building in Jerusalem.73 France
also constructed a hospital (St Louis) and church (Gallicantu) in Jerusalem on lands
acquired by Baron (sometimes referred to as Count) Marie Amedee de Piellat, an
otherwise unimportant French nobleman who had deep religious convictions.74
Austria was a Catholic power, but one whose influence in the Holy Land consis-
tently lagged behind Italy, France and Germany.75 The Austrians desired to secure a
foothold in Jerusalem, and under pressure from the Franciscans who feared the Latin
Patriarchate’s encroachments, they acquired a property in 1855 on El Wad Street in
the Old City of Jerusalem. This became the Austrian Hospice, which would pass
from Austrian government ownership, through two world wars and Jordanian
nationalization, to the Austrian Catholic Church in 1985.76
In 1869 Bernhard Graf Caboga-Cerva, a Knight of Malta and Austrian consul inJerusalem, purchased land at Tantur, between Jerusalem and Bethlehem, in his own
name. Emperor Franz Joseph and Pope Pius IX provided support for the building of
a hospital at the site. A firman confirming the property’s registration was obtained
from the Sublime Porte in 1876. After briefly being run by the Salesians the property
was sold to the Tantur Ecumenical Institute in 1966.77
In 1882 Father Philip Wagner purchased a plot of 20.5 dunams at Umm el Qasab
next to Nazareth. Father Othmar Mayr of the Hospitaller of St John of God (an
Austrian order) developed and acquired more land for the Holy Family Hospital. Itsold 37 hectares (370 dunams) to the French Sisters of St Joseph in 1901. It was
confiscated during the two world wars, and finally transferred to an Italian arm of
the order in 1959.78 The Austrians, under Father Georges Gatt, former head of the
Austrian Hospice in Jerusalem, founded the parish in Gaza in 1879. He remained
there until 1915. The Gaza parish prospered after 1948 following the arrival in Gaza
of Palestinian refugees. As for the Latins originally from Gaza, they were few.79
Unlike the French government, which used its influence with the Ottomans to
obtain lands and then turned them over to French orders to run, the GermanCatholics operated primarily through the Deutsche Verein vom heiligen Land.80 The
organization was founded in 1895 as an amalgam of two other German Catholic
groups. Initially it came under the control of the Latin Patriarchate before being
transferred to the jurisdiction of the Archbishop of Cologne. Official interest in the
Holy Land by Germany, which had only been unified in 1871, was directed more at
the Protestants and Jews, the former being a majority in the German Empire.81 Prior
to unification the Bavarian king had been the main German benefactor of the
Custody.82 However, two German Catholic orders, the Borromean Sisters, who hadarrived in the Holy Land in 1886, and the Lazarist Brothers, who arrived in 1904,
worked alongside German interests in the Holy Land.83
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Several German clergy played an important role in acquiring land. In 1876 Father
Ladislaus Schneider from Silesia acquired land at Qubeiba (Beit Emmaus), which
became the Monastery of Emmaus and an agricultural boys’ school. He also estab-
lished a Catholic hospice and girls’ school (Talitha Kumi) in Jerusalem.84 In 1899
Father Wilhelm Schmidt acquired land in Jerusalem, near Damascus Gate, whichbecame known as St Paulus Hospice and included a teacher’s college, boys’ school,
girls’ school (Schmidt’s School85) and hospice (completed in 1910).86 It was later
turned over to the Borromean Sisters and Lazarist Brothers and the ownership was
transferred to the Deutsche Verein vom heiligen Land.
In 1898, on the occasion of the Kaiser Wilhelm II’s visit, and the strengthening of
the ties between Germany and the Ottoman Empire, the sultan gave the Germans
land on Mount Zion that became the Dormition Abbey (Hagia Maria Sion, com-
pleted 1910) and which was turned over to the Verein society.87 The Abbey, run bythe Benedictines, was used by the Israeli army from 1948 to 1967, during the period
of Jordanian control over east Jerusalem.88 The Verein also acquired stores in Haifa
during the Mandate which became a point of contention with Israel after the war
when Cologne’s archbishop sued for their return.89
One interesting site established in the Galilee is Tabgha on the Sea of Galilee.
Tabgha generated great interest among Christian travellers because it was proximate
to sites where Jesus performed several miracles and was mentioned in the accounts of
mid-nineteenth century researchers Edward Robinson and Victor Guerin.90 In 1885a German named Franz Keller took an interest in the land and the subsequent year
secured its purchase.91 Throughout the 1890s lands were added (i.e. the ruins of the
Byzantine Church of the Loaves and Fishes) so that a pilgrim hostel and chapel were
developed along with a farm that included a ‘local workforce’.92 The site was given
to the Lazarists to run and ownership was transferred to the Verein. The total area
of the Tabgha site was 140 dunams.93 The site was confiscated following 1948 and
some land owned near Tabgha (across the Rosh Pina road) was sold to Israel for
500,000 German Marks in 1953.94 The remaining property was returned to theVerein in the 1990s.95
Italy, which took its modern form around 1870, tended to have a large number of
religious members of various male and female orders in the Holy Land.96 They were
supported by Pope Pius IX by the appointment of Vincenzo Bracco who was from
the village of Torrazza in Italy (Valerga had been a Sardinian whose appointment
was acceptable to France).97 In general the Italians supported the work of the
Salesians and worked through the National Missionary Aid Society (NMAS) which
was established in Turin in 1887 to promote Italian interests in the Holy Land.98
The Italians constructed a hospital in Jerusalem, designed by Barluzzi, on land
acquired after 1910 and which was completed in 1920.99 It was placed under the con-
trol of the Italian NMAS, which also built a hospital in Haifa and a school in Jerusa-
lem (run by the Salesians).100 Another intriguing Italian project, also designed by
Barluzzi, was the church built at the Mount of Beatitudes in 1937 on property of the
NMAS. The project has often been interpreted as a nationalist endeavour to project
Mussolini’s influence in the Middle East.101
For a country that had been the sine qua non of Catholic activity in the world,Spain played a very marginal role in acquiring property or supporting organizations
engaged in the process. Cuinet, for instance, does not mention Spain at all, even
though he details the activities of the other Catholic powers, in his monumental
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work. Spain invested some money in various, unrecorded Catholic organizations in
Palestine in the nineteenth century but gave up claims to these following the First
World War.102 While Spaniards did serve in various orders the paucity of activity is
best explained by the poverty and national emergencies that afflicted Spain at the
time.103
Spain did own a monastery in Jaffa that was run by the Franciscans and, prior to
Napoleon, had rights to a monastery in Ramla.104 An institution, whose name is
unknown, in Spain also developed a small property in the 1930s for the Montserat
monastery in Talbieh (opposite the Belgian consulate) which after the 1948 war was
sold by its Spanish owners to private parties.105 Francoist Spain initially envisioned
increased interest in the Holy Land in the 1940s but does not seem to have invested
in any projects.106
The role of the European foreign powers and their governments is most pro-nounced in Jerusalem but also exists in the environs of the holy city (Abu Ghosh,
Qubeiba and Tantur), at Nazareth, Haifa and around the Sea of Galilee. In general
France was the main power to actively take title in its own name while the other
powers worked through private societies. All the organizations collaborated with
monastic orders whose mother institutions were in their home countries. The activi-
ties of the nations also reflected the larger context of colonial rivalries, relations with
the Ottoman Empire and struggle for influence with Latin institutions such as the
Patriarchate.
Prior to 1900 two dozen male and female orders arrived or were founded in the Holy
Land. First to come were the Franciscans and Carmelites (1631) and then the
Maronite Order (Baladites), the Greek Catholic Basilians, Christian Brothers
(La Salle-Freres), Assumptionists, White Fathers, Dominicans, Betharram, Our
Lady of Sion, Salesians, Carmelites (female), Rosary Sisters, Sisters of the Poor
Clares and the Sisters of Nazareth, to name a few. By 2005 there were 31 male orders,
and 71 female orders, with 86 male houses, 221 female houses and 1500 brothers andsisters combined (see Figure 3).107
Many of the orders had and have specific mandates that they engage in; the
Franciscans run and develop holy sites, the Brothers of La Salle and Rosary Sisters
run educational facilities; the Trappists and Salesians are involved in agriculture.
The Patriarchs have been influential in recruiting and encouraging the activities of
specific orders. Valerga, for instance, recruited the Francophone Sisters of St Joseph,
Nazareth and Our Lady of Sion (Zion) as part of his support of French interests.108
Bracco gave the brothers of La Salle land to build a school in Jerusalem in the1870s.109 There is a direct parallel here with the activities of the Anglican bishops in
the period who patronized different missionary orders to meet their needs.
The male orders contain several large landowning bodies. The Franciscans are the
most prominent and largest Catholic land and property owning order. In 1949 the
order possessed 85 churches, 40 sanctuaries, 58 convents, 36 parochial churches, and
hospitals and orphanages concentrated in 25 centres.110 It is not clear what the total
land area of the orders is and without access to the archives of all the orders it would
be impossible to determine since ownership and use/occupancy do not always over-lap. Only an estimate can be made, as we have attempted to do below.
Three groups established picturesque rural monasteries: the Carmelites, the
Salesians and the Trappists. Laurence Oliphant recorded in 1887 that ‘a great
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portion of the house property in the town of Haifa is owned by the monks of Mount
Carmel who consider the whole of Carmel, from the monastery at the western
extremity of the mountain to their chapel at the Place of Eliyah’s Sacrifice at theother end, as a sort of private preserve’.111
The Trappists in Israel founded a monastery at Latrun in 1890 and acquired exten-
sive land for vineyards, some of which is currently leased to the Jewish-Arab village
of Neve Shalom.112 The Salesians constructed the Cremisan monastery near Jerusa-
lem on 800 dunams purchased in 1882 and founded the Beit Jimal monastery and
boys’ agricultural school in 1878 on 5000 dunams.113
A few female orders are of special interest. The Sisters of St Joseph, who concen-
trate on health and education, arrived in the Holy Land in 1848 with a mandate toeducate local Arab Catholics. They constructed the French Hospital and St Joseph’s
Hospital in Jerusalem and ran a girls’ school and orphanage in the Old City of
Jerusalem.114
The Daughters of Charity St Vincent de Paul (Les Filles de la Charit�e), who are
French, built a convent on King Solomon Street in Jerusalem named the Convent of
St Vincent de Paul (constructed 1886–1911).115 In 1887 they founded a hospital and
orphanage in Bethlehem, in 1890 a boarding school and orphanage in Haifa (Sacred
Heart), in 1898 a French hospital at Nazareth.116
The Rosary Sisters (Soeurs de Rosarie) Order is a unique indigenous order of Arab
nuns founded in 1880 by Sister Sultane Ghatas Danil and Father Yusuf Tannous.
Figure 3. Number of Catholic male and female orders established in theHoly Land, 1217–2005.
Source: Compiled by the authors with reference to Directory of the Catholic Churchin the Holy Land (Jerusalem: Franciscan Printing Press, 2005).
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They built a convent on Mamila (Agron) Street in Jerusalem in the 1880s, expanded
it in the Mandate period, and acquired and built a convent in Ein Kerem in 1910.117
By 2005 they were by far the largest Catholic female order in the Holy Land with 22
(44 in the Middle East) properties consisting of houses, schools and convents with
166 sisters.118
The Catholic Church was seemingly a latecomer to purchasing property, when it
began acquiring larger tracts of lands (such as at Deir Rafat); the Greek Orthodox
had already pioneered such purchases.119 The Catholics preferred, initially, to con-
centrate on establishing firm control over the Holy Sites. After the Crimean War
they embarked on a massive building programme.120 Despite the relatively large
extent of the Greek Orthodox holdings their lands were rarely developed, or were
leased to others, whereas the Catholics concentrated on institution building and cre-ating a comprehensive vertical and horizontal system of support for their communi-
ties, religious orders and pilgrims. The result is that in 2011 they ran in Israel and the
West Bank and Gaza 70 schools, 99 parishes, 15 chaplaincies, 112 monastic institu-
tions occupying 323 different monasteries with 1731 members and 14 specialized
schools, 12 hospitals, 11 charitable organizations, 39 shrines, 44 pilgrims’ centres
and 13 additional institutions.121
The result is extensive property ownership. Just in the Jerusalem region there are
currently 30 Catholic schools run by 17 groups including the Patriarchate, the GreekCatholics, the Custody, Rosary Sisters and Freres. The schools have expanded to
serve newly established wealthy Muslim/Christian areas, such as in Beit Hanina.122
Continued expansion of facilities occurs as well, with the opening of churches
(Taybeh, 1971) and old people’s homes (Beit Afram, Taybeh, 2005) along with other
construction projects at a dozen locations.123
By 2005 six different Catholic churches were located in Jerusalem (Latins, Greek
Catholics, Maronites, Syrians, Armenians and Chaldeans). The total area in metric
dunams owned by them is complicated to calculate given the lack of full information,but for the Jerusalem area Kark and Katz came up with an estimate of 11,625
dunams in 1951.124 Given the other properties we identified, including our own esti-
mates of the sizes of numerous small properties, the total Catholic land holdings are
assessed at a minimum of 50,785 dunams, including the lands of the monasteries,
such as Beit Jimal (5000), Deir Rafat (13,000),125 Latrun (1000), Cremisan (800) and
at the Mount of Beatitudes (2095) and Tabgha (140). This excludes the properties
that were sold over the years, primarily in the 1950s (Figure 4).
The Catholic Church’s policy regarding its lands has been to transfer ownershipfrom one Catholic organization to another or allow different institutions to run insti-
tutions owned by other Church organs; the Benedictines, for instance, run a number
of properties that they do not own. Defending the properties that were acquired has
remained a high priority even with the decline in the Catholic population in the West
Bank and the scant number of religious personnel residing at some Catholic institu-
tions.126 In several rare cases Catholic properties, such as the old Lazarist monastery
in Jerusalem, have been leased and sub-leased for non-ecclesiastical purposes. In
other cases, as at Domus Galilaeae, a new Catholic pilgrimage complex near theMount of Beatitudes, new properties are being developed. This is in contrast to the
Greek Orthodox who acquired huge swaths of land only to sell or lease many of
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Figure 4. All Catholic land holdings identified by the authors.Notes: Names based on the Catholic Directory of 2005. ‘[]’ indicates properties that
have been sold or rented or whose present status is unknown.Source: Based on authors’ research in addition to that carried out by I. Katz. See Figure 1.
The Catholic Church in Palestine/Israel 389
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them over the years. The impressive total Greek Orthodox holdings in 1921 were esti-
mated by Katz and Kark at 36,779 dunams.127 The total amount of land owned by
the Anglican Church is estimated to be less than 500 dunams while Kark and Katz
estimated that the Russian Orthodox Church purchased ‘hundreds of dunams’ in
Palestine before 1917.128 The Catholic holdings are therefore similar in size or evenlarger than the lands of all the other churches in the Holy Land combined.129
The spatial distribution of the Catholic landholdings is not the same throughout the
country. As shown in Figure 4, the Church’s largest holdings, which constitute well
over half of the total, are in rural areas. This map represents an important contribu-
tion of this research. Except for the large area of Tayasir, which is an outlier, these
holdings are mostly in the hands of the large rural monasteries. In terms of total num-
ber of holdings the largest concentration is in Jerusalem and its immediate environs,
with at least 121 individual plots. The next largest concentrations are at Bethlehemand Nazareth with about 50 individual plots in each location. There are also other
smaller concentrations of holdings around the Sea of Galilee, in Jaffa, Acre and Haifa
and its environs. As mentioned previously, the Greek Catholic Church owns around
300 agricultural plots in the Galilee as well.
In comparison to the Greek Orthodox and the Anglicans, the Catholics built a
complete church infrastructure, providing cradle to grave services for their commu-
nity, places for monastic reflection for celibate clergy, and pilgrims’ services for for-
eign visitors.Christian churches that operated in Palestine in the nineteenth and twentieth cen-
turies played, and continue to play, an important role in the sphere of capital invest-
ment in real estate and development of the country. The development of Catholic
real estate took place against a background of imperial struggles between the Otto-
mans and European powers. The French and other powers exploited their relations
with the Ottoman Porte to gain access to sites in Jerusalem and elsewhere. A multi-
layered effort by indigenous Arab Catholics, the Franciscan-run Custody, the Latin
Patriarch, various male and female orders, and foreign powers succeeded in securingan extensive amount of real estate during the nineteenth and early twentieth century.
Some of the Catholic properties are situated in up-scale real estate markets, such as
Talbieh and Baka’a in Jerusalem and some of their agricultural land, such as at
Latrun, is also of great value in a country where such land is scarce. Since recent sales
of agricultural land in Israel range from $10,000 to $15,000 per dunam,130 and prop-
erties in towns cost considerably more, the value of the land alone inside Israel’s
Green Line could be, at a minimum, $250-500 million. While various aspects of these
acquisitions are comparable to the Anglican, Greek Orthodox, Armenian andRussian acquisitions, in its totality the Catholic Church’s role in the landscape was
larger and more diverse on almost all levels. The imprint of those efforts on the urban
and rural landscape, which were at their height between 1880 and 1950, continues to
this day.
Notes
1. C.P. Issawi, The Economic History of the Middle East, 1800–1914 (Chicago: University of Chicago
Press, 1966), pp.272–3; R. Kark, ‘Missionary Societies in the Holy Land in an International Con-
text’ (in English), in J. Eisler (ed.), Deutsche Pal€astina und ihr Anteil an der Modernisierung des
390 S.J. Frantzman and R. Kark
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Landes (Wiesbaden: Harrassowitz Verlag, 2008), pp.14–29; R. Kark, ‘The Impact of Early Mission-
ary Enterprises on Landscape and Identity Formation in Palestine, 1820–1914’, Islam and
Christian–Muslim Relations, Vol.15, No.2 (2004), pp.209–35; R. Kark, ‘The Introduction of
Modern Technology into the Holy Land, 1800–1914’, in T.E. Levy (ed.), The Archaeology of Society
in the Holy Land (London: Leicester University Press, 1995), pp.524–41; R. Kark, ‘Transportation
in Nineteenth-Century Palestine: Reintroduction of the Wheel’, in R. Kark (ed.), The Land That
Became Israel: Studies in Historical Geography (New Haven, CT: Yale University Press, 1991),
pp.57–76; R. Kark, D. Denecke and H. Goren, ‘The Impact of Early GermanMissionary Enterprise
in Palestine on Modernization and Environmental and Technological Change, 1820–1914’, in M.
Tamcke and M. Marten (eds.), Christian Witness between Community and New Beginnings. Modern
Historical Missions in the Middle East (Munster: LIT-Verlag, 2006), pp.145–76; R. Kark and N.
Thalmann, ‘Technological Innovation in Palestine: The Role of the German Templers’, in H. Goren
(ed.), Germany and the Middle East – Past, Present and Future (Jerusalem: Magnes Press, 2003),
pp.201–24; N. Friedrich, U. Kaminsky and R. Loffler (eds.), The Social Dimension of Christian
Missions in the Middle East: Historical Studies of the 19th and 20th Centuries (Stuttgart: Franz
Steiner Verlag, 2010).
2. P. Medebielle SCJ, The Catholic Church in the Holy Land (Jerusalem: Franciscan Printing Press,
1960).
3. A. O’Mahony, ‘The Religious, Political and Social Status of the Christian Communities in Palestine,
c. 1800–1930’, in A. O’Mahony (ed.), The Christian Heritage in the Holy Land (Jerusalem: Scorpion
Cavendish, 1995), p.165; B. Bagatti, Ancient Christian Villages of Galilee (Jerusalem: Franciscan
Printing Press, 2001).
4. Z. Gavriel, ‘Catholics and Protestants in Jerusalem and the “Return of the Jews to Zion, 1948–
1988”‘ (PhD thesis, The Hebrew University of Jerusalem, 1992).
5. Kark et al., ‘The Impact of Early GermanMissionary Enterprise’.
6. R. Kark, ‘Changing Patterns of Landownership in Nineteenth-Century Palestine: The European
Influence’, Journal of Historical Geography, Vol.10 (1984), pp.362–65; A.M. Abu-Bakr, Mulkiyya
al-Aradi fi Mutasarifiyya al-Quds, 1858–1918 [Land Ownership in the Jerusalem District, 1858–
1918] (Amman: Abd al-Hamid Shuman Institute, 1996) (in Arabic); ‘Arif al-Arif, al-Mufassal
fi-ta’arikh al-Quds [Detailed History of Jerusalem], 2nd ed. (Jerusalem: Al-Ma’arif Press, 1406 AH
[1987]); A. al-Rahim b. al-Husayn and S. Sa’adawi (eds.), Al-Kanis al-Arabiyya fi al-Sijill al-Kanisi
al-’Uthmani 1869–1922 [The Arab Churches in the Ottoman Churches 1869–1922] (Amman:
Al-Ma’ad al-Maliki Lidirasat Diniyya – The Royal Institute for Religion Studies), 1998) (in Arabic).
7. A. Granott, The Land System in Palestine (London: Eyre and Spottiswoode, 1952, translated from
the Hebrew 1949 edition).
8. A. Carmel, German Settlement in Palestine at the End of the Ottoman Period (Jerusalem 1973) 4–5
(Hebrew), Carmel, German Settlement, p.39; C. Issawi (ed.), The Economic History of the Middle
East 1800–1914 (Chicago: University of Chicago Press, 1966), pp.272–3.
9. Granott, The Land System in Palestine.
10. S. Frantzman, B.W Gleukstadt and R. Kark, ‘The Anglican Church in Palestine and Israel:
Colonialism, Arabization and Land Ownership’, Middle Eastern Studies, Vol.47 (2011), pp.101–26;
I. Katz and R. Kark, ‘The Church and Landed Property: The Greek Orthodox Patriarchate of
Jerusalem’, Middle Eastern Studies, Vol.43 (2007), pp.383–408; I. Katz and R. Kark, ‘The Greek-
Orthodox Patriarchate of Jerusalem and its Congregation: Dissent over Real Estate’, International
Journal of Middle Eastern Studies, Vol.37, No.4 (Nov. 2005), pp.509–34.
11. C. Cipolla, Before the Industrial Revolution: European Society and Economy, 1000–1700 (London:
Methuen, 1981), p.57; R.B. Smith, Land and Politics in England of Henry VIII: The West Riding of
Yorkshire: 1530–46 (New York: Oxford University Press, 1970).
12. The Custody also acquired and ran several dozen Terra Santa schools.
13. M.A. Yonah, The Saga of the Holy City (Jerusalem: n.p., 1954), p.40.
14. O. Peri, Christianity under Islam in Jerusalem: The Question of the Holy City in Early Ottoman Times
(Leiden: Brill, 2001), p.203; R. Degani, ‘Notzrim ve-Natzrut be-Eretz Yisrael’ (unpublished manu-
script, Kibbutz, Nir-David, 1980s), p.398.
15. S. Berkovich, ‘The Legal Status of Holy Places in the Land of Israel’ (PhD thesis, Hebrew Univer-
sity of Jerusalem, 1997), p.3.
The Catholic Church in Palestine/Israel 391
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16. Several Catholic uniate denominations, such as Armenian-Catholics, received official recognition in
1831.
17. ‘Statement of H. Budeir’, advocate, no date, Israel State Archive [ISA] RG 22/3380/LD54-1.
18. A. Granott, The Land System in Palestine (London: Eyre and Spottiswoode, 1952, translated from
the Hebrew 1949 edition).
19. Ibid.
20. The legislation regarding the restriction was cancelled in 1856 but in practice it ended only in 1867.
Kark, ‘Changing Patterns of Landownership in Nineteenth-Century Palestine’, p.357; R. Shaham,
‘Christian and Jewish Waqf in Palestine During the Late Ottoman Period’, The New East, Vol.32
(1989), pp.58–62.
21. This process had begun to a limited extent under the British.
22. U. Bialer, Cross on the Star of David: The Christian World in Israel’s Foreign Policy 1948–1967
(Bloomington, IN: Indiana University Press, 2005); E. Vitta, ‘Legal Status of Christian Communi-
ties in Israel’, in C. Wardi (ed.), Christians in Israel: A Survey (Jerusalem: Ministry of Religious
Affairs, 1950), p.31; Medebielle, The Catholic Church, p.15.
23. R. Cohen, Saving the Holy Sepulchre: How Rival Christians came together to Rescue their Holiest
Shrine (Oxford: Oxford University Press, 2008).
24. O. Peri, Christianity under Islam in Jerusalem: The Question of the Holy City in Early Ottoman Times
(Leiden: Brill, 2001), p.203.
25. Custody of Holy Land, http://www.ofm.org/1/info/INFts.html (accessed 15 Jan. 2011).
26. P. Sabatier, Life of St. Francis of Assisi (London: Hodder and Stoughton, 1919), particularly chap-
ter 8, pp.105–30; A. Arce, ‘The Custody of the Holy Land’, Christian News From Israel, Vol.XIX,
No.1–2 (May 1968), pp.31–43.
27. Commissioner on Special Building, unsigned letter, July 1938, ISA RG22/2783/3570, p.2.
28. J. Drory, ‘Yerushalayim be-Tkufat ha-Mamlukim’, Cathedra, Jerusalem (1981), p.213; M. al-Din al-
Hanbali, al-Uns al-Jalil Bita rich al-Quds wal-Khalil (Bulaq: n.p., 1283), p.443, http://198.62.75.1/
www1/ofm/san/TSsion004.html (accessed 12 Aug. 2010); A. Mansour, Narrow Gate Churches
(Pasadena, CA: Hope Publishing, 2004), pp.275–6.
29. B. Bagatti, Ancient Christian Villages of the Samaria (Jerusalem: Franciscan Printing Press, 2001),
p.191.
30. E. Schiller and G. Barkai, Guide to the Christian Historical Sites and Holy Places in Israel (Jerusa-
lem: Ariel, 1992), p.67. The date of 1821 is also given by C.R. Conder and H. Kitchener, Survey of
Western Palestine, 3 vols. (London: Palestine Exploration Fund, 1880), Vol.3, p.20. This is the site
of the Church of John the Baptist, initially erected by Franciscans in 1674 with support from the
king of Spain.
31. Mansour, Narrow Gate Churches, pp.275–6.
32. This later became the Church of the Visitation, additions were made to the church by architects
Vagarini in 1941, Bigoti in 1943 and finally completed by Barluzzi in 1954, http://www.tiuli.com/
track_info.asp?lng¼eng&track_id¼91 (accessed 4 Dec. 2010), later the Catholics would enclose it
with a wall. Y. Ben-Arieh, Jerusalem: The New City (Jerusalem: Ben-Zvi, 1986), p.36; No author,
‘Antonio Barluzzi and the Pilgrimage Churches’, Arxitecture, http://www.arxitecture.org.uk/arx47.
htm; http://198.62.75.1/www1/ofm/mag/MAen9900.html (accessed 6 June 2010); Schiller and
Barkai, Guide to the Christian Historical Sites and Holy Places in Israel, p.110; The St Peter’s
Primacy site was not developed until the 1890s, despite its acquisition in the seventeenth century.
33. Ibid.
34. Conder and Kitchener, Survey, Vol.3, p.29.
35. Schiller and Barkai, Guide to the Christian Historical Sites and Holy Places in Israel, p.83.
36. Ibid., p.83.
37. M. Halevi, ‘Religious Symbols and Politics: Symbols on the Church of the Annunciation in Naza-
reth’ (MA thesis, The Hebrew University of Jerusalem, 2004), pp.3–5; Ben-Arieh, Jerusalem: The
New City, p.297.
38. D. Kroyanker, Talbieh, Katamon and the Greek Colony (Jerusalem: Keter, 2002), p.100; Father
Athanasius, Custody of the Holy Land, Interview by Seth J. Frantzman, 23 March 2011.
39. Bialer, Cross on the Star of David.
392 S.J. Frantzman and R. Kark
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40. S.J. Frantzman, ‘The Arab Settlement of Late Ottoman and Mandatory Palestine’ (PhD thesis, The
Hebrew University of Jerusalem, 2011); Kark, ‘Changing Patterns of Landownership in Nine-
teenth-Century Palestine’.
41. S. Colbi, Christianity in the Holy Land (Tel Aviv: Am Hasefer, 1969), p.111.
42. E. Mills, Census of Palestine (Jerusalem: Government of Palestine, 1931).
43. N. Baglin, ‘Statistics of Christians in Israel and the Territories’, 2004, (http://www.catholim.com/
spip.php?article10 (accessed 23 April 2012).
44. There were conflicts however; see British Consul in Jerusalem James Finn to Lord J. Russel, 30 Aug.
1859, ‘Greek Catholics and Synod of Zahle’, Yad Ben-Zvi, Jerusalem, Finn Archive, Section C, Dip-
lomatic Correspondence, Letters; T. Philipp, ‘Class, Community and Arab Historiography in the
Early 19th Century – the Dawn of a New Era’, International Journal of Middle East Studies, Vol.16
(1984), pp.161–75.
45. No author, Directory of the Catholic Church in the Holy Land 2006 (Jerusalem: Franciscan Printing
Press, 2006). Parishes include: Haifa, Ailaboun, Akko, Arrabeh, Be’neh, Bouke’a, Deir Hanna, Fas-
souta, Horfeish, Ibillin, Isfia, Yafia (Jaffa of Nazareth), Jish, Jedaideh, Kafr Canna, Kafr Yasif,
Maghar, Makr, Mara’a, Mi’lya, Mouqeibleh, Nazareth, Rameh, Reneh, Isfyia, Shafa’amr, Tar-
shiha, Tiberias, Tour’an, Rameh and Zababdeh. Also Jaffa, Jerusalem. See also ‘Greek Catholic
Church’, http://i-cias.com/e.o/melkite.htm (accessed 5 May 2010).
46. V. Cuinet, Syrie Liban et Palestine: Geographie Administrative (Paris: Ernest Leroux, 1896).
47. Some of it was sold or confiscated as part of Israel’s Abandoned Property Law. Archbishop Hakim
to Moshe Levin, Absentee Property, 24 Jan. 1955, ISA 17/5804/98.
48. Rev. B. Laham, ‘Greek-Catholic Community’, in Wardi (ed.), Christians in Israel: A Survey, pp.35,
40; Wardi, Christians in Israel: A Survey, p.9; Bagatti, Ancient Christian Villages of the Samaria,
p.124; St Anthony’s College Library, Events, 25 July 1921, Private Papers, Oxford. Greek Catholic
church constructed in Maalul in 1917; the Sursuks were Greek Orthodox Lebanese landlords who
owned much of the Jezreel valley in the nineteenth century.
49. Now including a kindergarten, elementary school, junior high, college and university.
50. See http://www.mliles.com/melkite/indexmelkiteotherholylandseminarystanne.shtml.
51. Bellarmino Bagatti, Ancient Christian Villages of Judeae and the Negev (Jerusalem: Franciscan Print-
ing Press, 2001).
52. Latins first arrived in Taybeh in 1860, the church was redone in 1971. The Greek Catholics also built
a church before 1964. The Latin group grew from 130 in 1860 to 285 in 1972, Bagatti, Ancient Chris-
tian Villages of the Samaria, p.41.
53. For more detail see Colbi, Christianity in the Holy Land, p.121. D. Tsimhoni, ‘The Arab Christians
and the Palestinian Arab National Movement During the Formative Stage’, in G. Ben-Dor (ed.),
The Palestinians and the Middle East Conflict (Haifa: Turtledove, 1976), p.85.
54. Bagatti, Ancient Christian Villages of Judeae, p.116; the land was bought by the Patriarchate
through Najib Abu Suan, a Christian from Jerusalem, it was later offered to the Trappists before
the Sisters of St Dorothea agreed to build an institution there; D. Ayalon, ‘Between the Village and
the Monastery, Rafat and Deir Rafat’, seminar paper, The Hebrew University of Jerusalem (Jerusa-
lem, 2007); Village Statistics (Jerusalem: Government of Palestine, 1945).
55. Colbi, Christianity in the Holy Land, p.120.
56. O.I. Suleiman and 16 others v. Latin Patriarchate, Civil Appeal No.156 of 1942, The Law Reports of
Palestine 1942 (London: Waterlow, 1943), p.641.
57. Colbi, Christianity, in the Holy Land, p.120.
58. ‘Final Copy of lands registered by the Latin Patriarch in Tayasir Village’, Jerusalem, 15 Jan. 1999,
Charly Saleh, Legal and Endowments Depts, in author’s possession, unknown original source.
59. Supreme Court No.1/36, Hamadi v. Barlassina, Collection of Judgements: The Courts of Palestine
(Tel Aviv: Rotenberg, 1937), pp.340–50.
60. The owner is referred to as Albatriyarkia Allatinyah, i.e. ‘The Latin Patriarch’, ‘Tayasir Village
Profile’, ARIJ, Feb. 2006, http://proxy.arij.org/tubas/static/localities/profiles/104_Profile.pdf.
61. Patriarch M. Sabbagh to Prime Minister Ehud Barack, 14 Sept. 1999, http://www.al-bushra.org/lat-
patra/proprety.htm. He sources, Military Order # 1978, dated 18 March 1999.
62. Baglin, ‘Statistics of Christians in Israel and the Territories’.
63. Ibid.
The Catholic Church in Palestine/Israel 393
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64. Directory of the Catholic Church in the Holy Land 2006. Present parishes include Haifa, Acre, Naza-
reth, Isfia, Jerusalem and Jaffa; D. Tsimhoni, Christian Communities in Jerusalem and the West
Bank Since 1948 (Jerusalem: Harry S. Truman Research Institute for the Advancement of Peace
2002), p.19.
65. Consecrated by the Syriac Patriarch Cardinal Tappouni, Colbi, Christianity in the Holy Land, p.120.
66. Z. Shilony, ‘Un m�ec�ene catholique: le comte de Piellatet les communautes francaises de Terre
sainte’, in D. Trimbur and R. Aaronsohn (eds.), De Bonaparte �a Balfour: La France, l’Europe occi-
dentale et la Palestine 1799–1917 (Jerusalem: CRFJ Melanges du Centre de recherch�e francais de
Jerusalem, 1999), p.263.
67. D. Trimbur, ‘A French Presence in Jerusalem’, Bulletin du Centre de recherch�e francais de Jerusalem,
Vol.3 (Autumn 1998), p.123.
68. Commissioner on Special Building, unsigned letter, July 1938, ISA RG22/2783/3570, p.2.
69. S. Minerbi, ‘Le’Italie Contre le Protectorat Religieux Francais en Palestine 1914–1920’, Asian and
African Studies, Vol.4 (1996), pp.23–56; S.I. Minerbi, ‘L’Italie e la Palestine, 1914–1920’, Publica-
tions de la Facult�e des lettres et sciences humaines de Paris-Sorbonne. S�er. Recherches, Vol. 1; S. Min-
erbi, ‘Italian Economic Penetration in Palestine, 1908–1919’, in M. Maoz (ed.), Studies in Palestine
during the Ottoman Period (Jerusalem: Magnes, 1975), pp.466–82.
70. In 1905 France accepted that Italy would protect its own orders and institutions. At the San Remo
Conference in 1920 the Allies did not accept France’s role as protector of Catholic interests. S.I.
Minerbi, ‘The Vatican and Zionism’, Conflict in the Holy Land, 1895–1925 (New York: Oxford Uni-
versity Press, 1990), p.54.
71. Trimbur, ‘A French Presence in Jerusalem’, p.125; Z. Shiloni, ‘Binyanim Tzarfatiyim Gdolim be-
Yerushalayim be-sof ha-tkufah ha-’otomanit’ (Field Seminar Paper, Department of Geography,
Jerusalem, 1978); Z. Shiloni, ‘beit ha-holim ha-Tzarfati St. Luis be-Yerushalayim’, Kardom, Vol.1–
11 (1978–80), pp.171–4; Rev. H. Kildani, Modern Christianity in the Holy Land (Bloomington, IN:
Authorhouse, 2010), p.380; J.B. Glass, ‘Rekhishat Kark’a ve-Shimushehah be-Ezor Abu Ghosh,
1873–1948’, Cathedra, Vol.62 (Dec. 1991), pp.107–22; H. Goren, ‘ha-Mosdot ha-Notzriyim be-Abu
Ghosh ba-’et ha-hadasha’, Cathedra, Vol.62 (1991), pp.80–106.
72. Kildani,Modern Christianity in the Holy Land, p.380.
73. B. Spafford-Vester, Our Jerusalem: An American Family in the Holy City, 1881–1949 (London: n.p.,
1951), p.82; Ben-Arieh, Jerusalem: The New City, p.284. The property was sold to an Israeli organi-
zation in 1972 but the sale was declared null and void after the intercession of the Vatican. S.I. Min-
erbi, ‘Ha yahasim bein hakes hakadosh ve medinat Israel’, in B. Neuberger and A. Gronik (eds.),
Mediniut ha huz bein imut le hesderim (Raanana: Ha universita ha petuha, 2008), Vol.2, pp.1112–13.
74. Shiloni, ‘Binyanim Tzarfatiyim Gdolim be-Yerushalayim be-sof ha-tkufah ha-’otomanit’; Shiloni,
‘beit ha-holim ha-Tzarfati St. Luis be-Yerushalayim’, pp.171–4.
75. H. Wohnout, ‘The Austrian Pilgrim’s House from its Foundation to World War One’, in M. Wrba
(ed.), Austrian Presence in the Holy Land (Tel Aviv: Austrian Embassy, 1996), p.30.
76. Ibid., p.30. It is again operating as a hospice today.
77. T. F. Stransky, ‘The Austrian Hospital at Tantur (1969–1918)’, in Wrba (ed.), Austrian Presence in
the Holy Land, pp.98–114,
78. N. Schwacke, ‘The Austrian Hospice in Nazareth’, in Wrba (ed.), Austrian Presence in the Holy
Land, pp.89–92.
79. Kildani, Modern Christianity in the Holy Land, p.398; B. Haider-Wilson, ‘The Catholic Jerusalem
Milieu of the Habsburg Monarchy and its Contribution to the Mission in the Holy Land’, in
N. Friedrich, U. Kaminsky and R. Loffler (eds.), The Social Dimension of Christian Missions in the
Middle East: Historical Studies of the 19th and 20th Centuries (Stuttgart: Franz Steiner Verlag,
2010), pp.121–46. See also http://mansaf.org/En-Latin-Bracco.htm.
80. ‘Emmaus’, http://www.heilig-land-verein.de/engl/html/beit_emmaus.html (accessed 15 March 2011).
The organization includes the Palestine Association of the German Catholics. It manages other
properties, such as Schmidt’s girls school in Jerusalem, the Dormition Abbey and the Church of
Our Lady on Mount Zion; no author, ‘Dormition Church’, Christian News From Israel, Vol.1 (Aug.
1949), p.8.
81. Workshop summary by D. Trimbur, Politics, Science and Religion: French and Germans in the
Levant: 19th and 20th Centuries (German Historical Institute of Paris, Monday, 3 Dec. 2001).
394 S.J. Frantzman and R. Kark
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82. H. Goren and Y. Ben Arieh, ‘Austrian Presence in the Holy Land in the 19th and Early 20th Cen-
tury’, in Wrba (ed.), Austrian Presence in the Holy Land, p.56.
83. Cuinet, Syrie, Liben et Palestine, p.528; H. Goren, ‘School and Mission Conceptions of the German
Catholics in Palestine’, in N. Friedrich, U. Kaminsky and R. Loffler (eds.), The Social Dimension
of Christian Missions in the Middle East: Historical Studies of the 19th and 20th Centuries
(Stuttgart: Franz Steiner Verlag, 2010), p.95.
84. No author,Das Heilige Land, Vol.XXVI, No.2 (1980), pp.62–6; There were two German properties,
Bagatti, Ancient Christian Villages of the Samaria, p.117; N. Thalmann, ‘ha-’Avodah ha-Germanit
be-ezor Yerushalayim be-tkufat ha-’otomanim’ (unpublished Field Work paper, The Hebrew Uni-
versity of Jerusalem, 1987).
85. Schmidt initially ran another school out of a property on today’s Hillel Street that was acquired in
1875 but confiscated in 1939, now the Italian synagogue.
86. Goren, ‘School and Mission Conceptions of the German Catholics in Palestine’, p.93.
87. C. Wardi, ‘Introduction’, Christian News From Israel, Vol.IX, No.1–2 (June 1958), p.3.
88. G. Kertesz, ‘The Dormition Abbey’, E. Meiron and D. Bar, Planning and Conserving Jerusalem,
1973–2003: The Challenge of an Ancient City (Jerusalem: Yad Ben-Zvi Press, 2009), pp.324–7.
89. Bialer, Cross on the Star of David, p.176. 500,000 German marks were paid for them in 1953.
90. H. Goren, ‘Katolim Amtiyiim ve-Germanim Tovim’: ha-Germanim ha-Katolim ve-Eretz Yisrael 1838–
1910 (Jerusalem: Magnes Press, 2005); V. Guerin, Description Geographique, Historique et Archeolo-
gique de la Palestine: Galilee (Paris: Guide Bleu, 1880), Vol.I, p.224; E. Robinson and E. Smith, Bib-
lical Researches in Palestine, Mount Sinai and Arabia Petraea, A Journal of Travels in the Year 1838,
3 vols (London: J. Murray, 1856). Fr. Stanislao Loffreda of the Studium Biblicum Franciscanum
runs an interesting website on the property, http://198.62.75.1/www1/ofm/sites/TScpsurv.html.
91. V.L. Hugues, Note sur le diff�erend entre la Custodie de Terre Sainte et la Soci�et�e de Cologne au sujet
de propri�et�es – terrains et source – �a Tabgha (pr�es Tib�eriade) (Jerusalem 1927), pp.8–14; Goren,
‘Katolim Amtiyiim ve-Germanim Tovim’.
92. German Catholic Pilgerhaus, ‘History of the Tabgha Pilgerhaus’, pamphlet in the author’s posses-
sion. Also for ‘local workforce’ see Kark et al., ‘The Impact of Early German Missionary Enter-
prise’, p.146 and 167–9; G. Schumacher, ‘Karte des deutschen Besitzungen am See Genezaret von
Kapharnaum (Kafr Min€ye) bis Tabka (Ain Tabga)’, map in German (Haifa: Historisches Archiv
des Erzbistum K€oln, CR 22.11, 1, published in various places, for example: Sepp, Johannes Nepo-
muk, Neue hochwichtige, July 1889); Y.B. Artzi, ‘Gottlieb Schumacher: Mapot ve-Tokniyot le-
Pituah Haifa’, Cathedra, Vol.73 (Sept. 1994), pp.62–82.
93. Bialer, Cross on the Star of David, p.177.
94. Ibid.
95. Today it is a luxurious hotel. Website of the German Association for the Holy Land, http://www.
heilig-land-verein.de/engl/html/pilgerhaus_tabgha.html (accessed 12 Jan. 2011).
96. Minerbi, ‘Le Italie Contre le Protectorat Religieux Francais en Palestine 1914–1920’, p.24, ‘L‘Italie e
la Palestine, 1914–1920’, p.174.
97. Kildani,Modern Christianity in the Holy Land, p.364.
98. S.D. Seta, ‘The Relationship throughout History’, in Italy in Israel (Tel Aviv: Italian Embassy,
2005), pp.6–8.
99. Ben-Arieh, Jerusalem: The New City, p.297.
100. Colbi, Christianity in the Holy Land, p.120; S.I. Minerbi, La Penetration Economique Italiene en Pal-
estine (1908–1909) (Yad Ben Zvi, Jerusalem, 1970).
101. ‘Antonio Barluzzi and the Pilgrimage Churches’, Arxitecture, http://www.arxitecture.org.uk/arx47.
htm (accessed 6 June 2010).
102. El Conde De Campo Rey,Historia Diplomatica de Espa~na en los Santos Lugares, 1970–1980 (Minis-
terio de Asuntos Exteriores, Madrid, 1982), pp.235, 514.
103. Cuinet, Syrie, Liben et Palestine, p.588.
104. R. Kark, Jaffa: A City in Evolution 1799–1917 (Jerusalem: Yad Ben-Zvi, 1990), p.56.
105. Kroyanker, Talbieh, Katamon and the Greek Colony, p.82.
106. R. Rein, In the Shadow of the Holocaust and the Inquisition: Israel’s Relations with Francoist Spain
(London: Frank Cass, 1997), p.23; Fr. S. Eijan, Hispanidad en Tierra Santa (Madrid: n.p., 1943); I.
G. Garcia, Relaciones Espana-Israely el conflico del Oriente Medio (Madrid: Biblioteca Nueva,
2001) (in Spanish).
The Catholic Church in Palestine/Israel 395
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107. Directory of the Catholic Church in the Holy Land 2006.
108. Stransky, ‘The Austrian Hospital at Tantur (1969–1918)’, p.105.
109. Kildani,Modern Christianity in the Holy Land, 406.
110. Directory of the Catholic Church in the Holy Land 2006, pp.80–121.
111. L. Oliphant, Haifa or Life in Modern Palestine (London: Blackwood and Sons, 1887), p.209. If he
were correct it would mean that the Carmelites owned some 31,079 dunams (12 square miles), but
this is either unlikely or the situation was changed by the twentieth century.
112. Brother L. Wehbe, ‘The Monastery of Latrun’, Christian News From Israel, Vol.XXII, No.15
(1973), p.11; J.V. Montville, Middle East Quarterly (Dec. 1998), pp.21–8. 1000 dunams were sold in
the Mandate to a ‘Mrs Shapiro’; ‘Trappist Monastery to Return Money’, Palestine Post, 8 Nov.
1944, p.3.
113. The Salesian properties were acquired by Father Antonio Belloni, Christian News From Israel, No.1
(Aug. 1949), p.8; Wardi, Christians in Israel: A Survey, p.9; Bagatti, Ancient Christian Villages of
Judeae, p.33. The monastery has extensive vineyards.
114. Ben-Arieh, Jerusalem: The New City, pp.38–9; Bagatti, Ancient Christian Villages of the Samaria,
p.69; Faisal Husseini Foundation, ‘St. Joseph Hospital’, http://www.fhfpal.org/programs/hospital/
st_joseph.htm.
115. D. Alouan, ‘Daughters of Christ’, Christian News (Sept. 1953), p.17.
116. Alouan, ‘Daughters’, Christian News (Sept. 1953), p.17.
117. Ben-Arieh, Jerusalem: The New City, p.288.
118. Catholic Directory, p.129. It had 32 places and 150 sisters in 1950, the list includes those in Jordan
and elsewhere.
119. At Deir Rafat the Catholics did establish a village with 320 villagers in 1931 of whom 67 were Chris-
tians. See Mills, Census of Palestine.
120. Granott, The Land System in Palestine, pp.157–8.
121. Directory of the Catholic Church in the Holy Land 2006, p.273.
122. Christian Information Center webpage, a site run by the Custody, http://www.cicts.org/CICschool.
htm.
123. ‘Housing Renovation projects’, Franciscan Foundation for the Holy Land, No.24 (Sept. 2009), p.2;
‘Report for 2010 of the Projects Completed by the Custody of the Holy Land of the Order of Friars
Minor’, Annual Report of the Custody of the Holy Land for Good Friday Donations (Jerusalem: Fran-
ciscan Printing Press, 2010); Cardinal J. Foley, ‘The Work of the Holy Land Commission’, Newslet-
ter, Equestrian Order of the Holy Sepulchre, No.18 (April 2010), p.7.
124. R. Kark Archive, Jerusalem.
125. R. Kark and M. Oren-Nordheim, Jerusalem and Its Environs: Quarters, Neighborhoods, Villages,
1800–1948, Israel Studies in Historical Geography (Jerusalem: Wayne State University Press and
Hebrew University Magnes Press, 2001). According to Simshon Subhi the monastery sold part of
its land to the JNF leaving only 7000 in its hands.
126. In 1907 there were 314 friars in Palestine and today there are 540 male members of religious institu-
tions. This is an overall increase, but considering the vast expansion of the church property and
institutions since then, the increase is not proportional. Many monasteries, such as that of St John
in the desert near Ein Karim, have only one man living on the premises, whereas the institution was
built to house more. This is in line with a general decline in the number of Catholic monks in the
world; ‘Catholic Nuns and Monks Decline’, BBC, 5 Feb. 2008, http://news.bbc.co.uk/2/hi/7227629.
stm; C. Frazee, Catholics and Sultans 1453–1923 (New York: Cambridge University Press, 1983),
p.308.
127. Katz and Kark, ‘The Church and Landed Property’, p.385.
128. Ibid., p.390.
129. The Armenians, Copts, Syriacs, American Protestants, Scots, Assyrians, Ethiopians and other
churches that own property in the Holy Land have only limited land holdings that the authors
intend to detail in forthcoming research.
130. Israel Land Administration, ‘Agricultural Land between Kalanit and Kedarim’, http://www.israel-
landfund.com/en-us/investing-opportunities/investing-opportunity.htm?id¼48 (accessed 31 May
2011); Israel Land Administration, ‘2.85 Dunams with Olive Grove near Mt. Meron’, http://www.
israellandfund.com/en-us/investing-opportunities/investing-opportunity.htm?id¼48.
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