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The Greek Orthodox Patriarchate of Jerusalem might be regarded as the prime Christian institution in the Holy Land for multiple reasons. First, it has had a continuous historical presence in the city since the early days of the church; second, local Christians belonged to the Orthodox creed until the beginning of the nineteenth century, and third, it has praedominium (the predominant position) over the Holy Places. The patriarchate’s status as the central Christian institution is suggested at a symbolic level via the annual ritual of the Holy Fire, where the heads or representatives of the Oriental churches take the light from the Orthodox Patriarch on Holy Saturday. Despite its privileged position, the early Mandate period found the patriarchate in a critical state. The recent change in regime meant the threat of losing ground in relation to the other churches and was viewed by many within the patriarchate’s administration as an opportunity to change the balance of power. In particular, the Arab Orthodox congregation dynamically put forward its claims against the Greek religious establishment over the institution’s centralized and ethnocentric administrative structure, as well as the patriarchate’s management of its extensive religious properties.1 Taking into account the size of

Diplomacy, Communal Politics, and Religious Property Management: The Case of the Greek Orthodox Patriarchate of Jerusalem in the Early Mandate Period