Report reveals surge in anti-Christian incidents in Jerusalem; Bishop Nahra warns of radicalization, education gaps, and demographic decline.
Newsroom (03/06/2026 Gaudium Press ) A crucifix shattered by a hammer, a French nun beaten while lying on the ground, clergy subjected to insults and spittle: these incidents, according to Bishop Rafic Nahra, are not isolated but form part of a troubling and persistent pattern. The Auxiliary Bishop of Jerusalem for the Latins describes a climate in which hostility toward Christians is both visible and recurring.
The latest report from the Rossing Center for Education and Dialogue underscores the scale of the issue, documenting 155 cases of violence against Christians in East Jerusalem and across Israel in 2025—a 40 percent increase compared with the previous year. The data suggests an escalation that is no longer sporadic but systemic.
In an interview, Bishop Nahra—Egyptian by birth and of Lebanese heritage, serving as patriarchal vicar for Israel since 2021 and auxiliary bishop since 2022—frames the phenomenon not simply as a security issue but as a deeper social and spiritual crisis. His pastoral response emphasizes resilience, urging victims not to allow hatred to take root within themselves.
Radicalization Before War
Contrary to common assumptions, Nahra insists the surge in hostility predates the outbreak of war on October 7. He traces the beginnings of radicalization to early 2023, pointing to a rise in vandalism and desecration: churches targeted, Christian cemeteries vandalized, and graffiti defacing sacred imagery.
“The extremists felt protected by the authorities, or at least tolerated,” he notes, describing what he sees as insufficient responses from government and police. This perceived lack of accountability, he argues, may have emboldened perpetrators.
Nahra also challenges the notion that war fatigue alone explains the trend. Instead, he identifies a structural issue in how Christianity is taught within Israeli educational systems. According to him, school curricula often present Christianity in a limited and distorted historical frame—beginning with the Crusades and ending with the Holocaust.
Such teaching, he argues, fails to distinguish between medieval anti-Semitism and the fundamentally different ideological nature of Nazi racism, which he describes as “atheist, ‘scientific,’ and anti-Christian.” In the process, the Jewish roots of Christianity, its monotheistic foundation, and its universal ethical contributions are largely omitted.
Scripture and Misinterpretation
Instances of violence are not confined to Jerusalem. When Israeli soldiers destroyed religious images in the Christian village of Debel in southern Lebanon, Nahra saw evidence of a deeper theological misunderstanding.
He suggests that some perpetrators may believe their actions are justified by biblical commands, such as the passage in Deuteronomy calling for the destruction of idols. However, he stresses that religious traditions—including rabbinic interpretations—have long recognized that such texts should not be applied literally in contemporary contexts.
“All religions today understand that they must be at the service of peace,” Nahra emphasizes, underscoring the divergence between faith’s teachings and their misuse in acts of aggression.
Despite the severity of the situation, the bishop does not characterize Israeli society as uniformly hostile. He highlights the presence of Jewish allies—rabbis, academics, and grassroots initiatives—working to document attacks and support victims. In one notable instance, a fundraiser collected 18,000 shekels to replace a destroyed crucifix in Debel.
“I still think that the majority of the Israeli population does not want this radicalization,” Nahra says, calling for a united effort among moderates across religious lines.
A Shrinking Christian Presence
Beyond acts of violence, Nahra points to a longer-term demographic crisis affecting Christian communities in the Holy Land. Nowhere is this more apparent than in Bethlehem, where the Christian population has plummeted from nearly 90 percent in the 1950s to less than 10 percent today.
Economic hardship, restrictions on movement, and ongoing insecurity contribute to a steady outflow of Christians seeking opportunities abroad. Those who can leave often do so, accelerating what Nahra describes as a demographic hemorrhage.
In Nazareth, a different but equally troubling dynamic is at play. Organized networks exert pressure on families through extortion, offering “protection” under threat. According to Nahra, these operations extend their reach to entire families, while law enforcement fails to provide effective protection.
Holding Fast Against Despair
Despite the challenges, Nahra stops short of declaring defeat. Instead, he calls on Christians to reflect deeply on their mission in the Holy Land and resist the impulse to abandon it too readily.
Central to his message is a nuanced understanding of forgiveness. “Forgiveness does not mean not denouncing wrongdoing,” he explains. Rather, it involves a deliberate effort to prevent hatred from taking root in the hearts of victims.
“Evil’s greatest victory,” he warns, “is when it manages to contaminate the victim,” perpetuating cycles of revenge and division.
At the same time, he underscores the importance of clear and effective denunciation—one that avoids becoming routine or ineffectual. Ultimately, he argues, Christian witness must extend beyond words to encompass attitudes, courage, and perseverance.
Faced with discouragement, Nahra advocates for renewed cooperation among people of goodwill from all religious backgrounds. “Christians, Muslims, and Jews” must work together, he says, to counter the forces of extremism.
“It is not a war between religions,” he concludes, “but rather a resurgence of fundamentalisms against which we must fight together.”
- Raju Hasmukh with files from Infocatholica
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