Prince George, BC, August 13, 2026/ - Living during the post-religion period of Canadian history, where only 16% of the population regularly attends religious services, I’ve often wondered why Catholicism was so central to the lives of my Levantine ancestors.
I’ve come to realize that their religion was quite different from the Eurocentric version of Christianity that dominates Western culture. There is a harsh truth that explains why this is the case: Humans are naturally prone to confirmation bias, often weaponizing religion to justify a worldview, rather than letting core principles refine our humanity. This is especially true for people who desire worldly power.
Early Christian communities were the antithesis of European religious dominance. Women held positions of leadership and slaves embraced a message of personal empowerment. Christianity was seen as a subversive threat to Roman dominance, and Christians were persecuted. Despite this, many were drawn to its message.
Once Christianity was accepted by the Roman Empire, it became a tool to justify state authority rather than a threat to the powerful. This is often referred to as the Constantinian Shift.
Regarding sacred scripture, the Bible is a vast collection of writings expressing very divergent views. The result is that religion has been used to “justify” innumerable crimes against humanity. In 2023, Pope Francis finally repudiated the “Doctrine of Discovery,” which was used by European empires to justify their colonial conquests. Even today, Christian Zionists teach that the current assault on Palestinians is part of “God’s divine plan.”
Given this reality, is there still a place in Christianity for a Levantine Catholic like me?
I tried to answer this question by reading Decolonizing Palestine: The Land, The People, The Bible by Palestinian Theologian Mitri Raheb.
What stood out to me above all is Raheb’s interpretation of the Beatitudes, from the Sermon on the Mount. Jesus said, “Blessed are the meek: for they shall inherit the earth.” (Matthew 5:5)
Jesus and his early followers did not speak English, but the Semitic roots of Raheb’s indigenous language are much closer to the Aramaic that was used 2000 years ago. He points out that “the earth” would be better translated into English as “the land.”
This changes everything. No longer do we see passive people who will one day be rewarded; we hear a message that is anti-Roman, anti-colonial, and historically profound.
“The meek” are not those who use violence to take land from others and claim it as their own. Colonizing is not meekness – it is the violent theft of land - yet it was embraced by Europeans who claimed to follow the message of Jesus.
If we reflect on this more deeply, we recognize that colonizers do not inherit the land where they dominate. They are always seen as invaders and very often leave after their ability to control through violence is weakened. It was once claimed, for example, that “The sun never sets on the British Empire,” yet now all that remains is a cold, soggy island. Gone from the rest of the world are the British military officers and viceroys. The land belongs to the people whom they once tried to command.
Raheb has pointed out a very deep truth that likely had a profound impact on the lives of my ancestors. He does not say that people cannot immigrate; in fact, the Bible is full of passages calling us to welcome those in need. I think of how, in their city of Aleppo, Syria, my family members were likely among those who embraced people who were fleeing anti-Jewish persecution during the Spanish Inquisition. They soon became part of the fabric of the community.
Today, I live on the unceded territory of the Lheidli T’enneh. This is their land, their inheritance, and the cruelty of Canadian and British colonialism can never change that. I am infinitely grateful to be here, embraced by their kindness.
The lessons of history demonstrate that interpretations of scripture can change, but truth endures.
The age of violence and cruelty will end, and the meek will always inherit the land.