The pastoral letter of Cardinal Pierbattista Pizzaballa was issued in April 2026 at an important timing, following a decade of his presence in the  service of Jerusalem  first as apostolic administrator, then as patriarch, and later as cardinal of the Catholic Church. It bears the title, “They Returned with Great Joy,” and a subtitle reading, "A Proposal for Living the Vocation of the Church in the Holy Land”.

Patriarch Pizzaballa's letter contains both a practical and a spiritual character, while repositioning the Church's vocation in the Holy Land at the top of priorities, namely staying, being present, healing, and openness. It is worthy to note that the Latin Patriarchate of Jerusalem, to which the letter is addressed, spans several geographic locations, namely Jordan, Palestine, Israel, and Cyprus.

Patriarch Pizzaballa begins his letter with a sincere reading of the current situation, namely recurring wars, social fragmentation, waves of forcible displacement, poverty, and daily hardships imposed by the reality of occupation. In the first part, "Reading the Reality," he describes this as an attempt to attain a deeper understanding rather than passing a quick judgment. He emphasizes that what is happening is not a fleeting moment, but rather a reality that could become part of the culture of the land if left unaddressed. Thus, reading the reality is not pessimism, but serves as the foundation for practical pastoral thinking.

The Cardinal of Jerusalem places "Jerusalem" as a reference model, namely as the heavenly city descending from Heaven that commits us to be a community rooted in our relationship with God in the first place, then with humanity. It is the continuous divine presence, "the city descending from heaven" demands that the Church be a space for encounter, rather than a fortress of exclusion; to have its doors open; and transform the redeemed memory a starting point for reconciliation rather than a weapon designed for conflict.

 In the Arabic version, the translator adds an important note indicating that the word “Urashalim” in the letter has neither political connotations nor does it refer to the city as it exists today, but rather refers to the ancient Biblical name of Jerusalem as it appears in the Holy Bible, particularly in the Book of Revelation. He said, when referring to the city in its present sense, the translator notes, it will be called "Al-Quds."

The letter associates worship with daily life: Liturgy and prayer are not a means to attain another end, but rather the heart of the ecclesial life and the source of renewal that enables the Church to touch reality with the lightness of love. From this premise, clear practical directives emerge, namely fostering public and private prayers, nurturing families as "domestic churches," supporting schools that cultivate openness, and preserving the character of healthcare and social welfare institutions as sites of dialogue and healing.

The Cardinal borrows the language of the Book of Revelation, namely "the leaves of the tree that heal the nations"  to affirm that the services rendered by hospitals, clinics, Caritas, and care homes are a genuine embodiment of Jerusalem's vocation represented in communal healing without religious or ethnic discrimination. This quiet service, according to him, is what creates common ground for encounter among peoples and religions.

 The letter is devoted to major ethical themes, namely rejection of violence as a non-negotiable value, the re-reading of historical memory as a necessary spiritual work (liberating memory from its poisons), and interfaith dialogue is not a luxury but an existential necessity in a land of numerous identities. The letter calls for courage and patience: A "dialogue of life" rather than "a dialogue of elites," and a commitment to daily practices that teach encounter and openness in lieu of isolation and seclusion.

The letter acquires its impressive nature from the author's own biography who came to Jerusalem 30 years ago. It is a noble presence amidst crises (supporting the poor and students, his repeated visits to Gaza during and in the aftermath of the war), and his positions that dared to draw lines of resisting the logic of war, as well as being banned from celebrating Palm Sunday at the Church of the Holy Sepulcher. The association of the symbolism of his office and the experience of field pain, lends the letter both authenticity and urgency.

When we refer of Patriarch Pizzaballa's letter, we must also recall an earlier and influential pastoral letter by emeritus Patriarch of Jerusalem Michel Sabbah in 1997, 30 years ago, on "Reading the Bible Today in the Land of the Bible." Sabbah's letter was a reminder that the sacred text is understood differently when living in the context of one’s own land. Today, Pizzaballa completes that with a pastoral step: From textual reading to the application of a living Gospel vision that keeps the Church present across Earth, and transforms the Biblical heritage into a program of life, care, and accompaniment.

In conclusion, the significance of the letter and its call for action lies in Cardinal Pizzaballa's merging personal reflection and evangelical spirituality on the other hand with a concrete pastoral roadmap on the other: Protecting the Christian presence in the Holy Land; caring for the poor and the marginalized; educating new generations to accept openness, and respect, in addition to giving priority to a culture of healing and dialogue. It is an invitation to return to Urashalim — not merely a geographical return, but a re-creation of the city of the heart, of memory, and of Christian commitment: A city whose gates are open, illuminated by the light of Easter, and sowing seeds of peace that heals nations.