A Model of Hope
Fr. Louis Massignon
A MODEL OF HOPE
By Dorothy C. Buck
In January of 2002 Pope John Paul II
called religious leaders from the world's faith traditions to gather in Assisi,
Italy to pray for peace in our conflict-ridden world. Interfaith groups of men and women are traveling
to Israel on peace missions while world political leaders are struggling to
urge the Israeli and Palestinian crisis in the Middle East towards negotiation
rather than retaliation and war. Despite many articles and talks encouraging
tolerance and understanding, ordinary people of faith, Christians, Muslims, and
Jews are being drawn into a new wave of division and even violent reactions
around the world. It is hard not to feel helpless and powerless in the face of
such overwhelming conflict and pain. Yet, as Christians we are called to hold
out hope. As followers of Christ most of us know that in some way we are
invited to imitate the life of Jesus by following his example of love and
sacrifice. Different theological interpretations of what that means have led
people in other times and circumstances to create innovative social and
spiritual movements.
In the 19th century an important
part of the Apostolate of Prayer emphasized a spirit of sacrifice inspired by a
love for Jesus. It unified two forms of giving
oneself to God: renunciation and offering. Today we might understand
renouncing oneself for God as a way of allowing God's life in us to increase in
order that we grow to become more like Christ in our daily interactions and
relationships with others. In the early part of the 20th century the idea also
included an offering of oneself for the sake of another. This was grounded in
the understanding of the meaning of the mystery of the sacrifice of Jesus who
accepted his death on a cross that we might have life. In imitation of Jesus, those who followed
this path felt called to offer their lives to God for the spiritual well being
of others.
Pope John Paul ll chose Assisi to
gather world religious leaders together to pray in honor of Saint Francis'
mission of peace. In 1934 a renowned French Catholic Islamic scholar and an
Egyptian Christian woman also prayed together before the altar of a Franciscan
Church in Damietta, Egypt. In a passionate plea to the God of Abraham, father
of Jews, Christians, and Muslims, they made a vow to dedicate their lives to
pray for the Muslim people, to stand before God for them.
As a young man, Louis Massignon had
lost interest in his Christian heritage. After an unusual conversion experience
while on an archeological mission in Baghdad he became a devout Roman Catholic
believer. Through years of research in the Arab world he came to love his
Muslim friends and colleagues. Mary Kahil was a Melkite Christian who grew up
in Cairo, Egypt where she became active in the Muslim women's political and
social causes. Louis discovered the roots of his spirituality and his faith
life in his belief that to be a follower of Christ we must substitute our own
lives for the salvation of others as Jesus did. Thus the vow that Louis and
Mary made in Damietta on February 9th, 1934 was grounded in a deep conviction
of the heart, a call to what Louis named the Badaliya, an Arabic word meaning substitution.
In 1947 Louis Massignon and Mary
Kahil received official approval from Rome for the statutes of the Badaliya.
They attracted many members in Cairo as well as those joining in solidarity
with them, like Cardinal Montini, the future Pope Paul Vl, and many others in
monasteries and church communities around the world. In the statutes they
agreed to pray for the Muslims, to treat them with respect, affection and
kindness, and to personally live the gospel message of love in their daily
lives. Like Mary they devoted themselves to the Muslim community by
volunteering in organizations where they could live out the spirit intended by
the Badaliya. They met once a week for an hour. Guided by his relationship with
Charles de Foucauld, Massignon invited them to begin their gatherings with a
prayer in solitude before the altar called adoration.
Then they read the spiritual writings of Foucauld or others, and ended by
praying together.
Louis Massignon's understanding of
what he called mystical substitution traced back to earlier church traditions.
The many saints who were often martyrs for their faith were said to unite their
sufferings and death with the passion and death of Christ. In the medieval
church some extraordinary mystics felt called to pray to take onto themselves
the physical and emotional afflictions of those who came to them for healing.
These examples seem far from our contemporary
experience of faith and appear exaggerated and foreign. Yet, Louis
Massignon's vision of such immense love of God, even at the expense of one's
own life or health, evolved into a profound and intense spirituality of compassion
for others.
In a letter written on January 16,
1955 to Mary Kahil he described the spirit of the Badaliya: (All Massignon
references are from L'Hospitalité Sacrée, Ed. Jacques Keryell, 1987. Author's
translation.)
"...They say that the Badaliya
is an illusion because we cannot put ourselves in the place of another, and
that it is a lover's dream. It is necessary to respond that this is not a dream
but rather a suffering that one receives without choosing it, and through which
we conceive grace. It is the visitation
[by the spirit of God], hidden in the depth of the anguish of compassion, which
seizes us as an entrance into the reign of God. It certainly appears powerless,
yet it requires everything, and the One on the cross who shares it with us
transfigures it on the last day. It is suffering the pains of humanity together
with those who have no other pitiful companion than us."
From 1947 to the end of his life in
1962, Massignon wrote an annual letter to the members of the Badaliya around the
world that expressed the intensity of his spiritual vocation and the deep
mystery of mystical substitution. Much of what he addresses in these letters is
frightening in their relevance to our current world situation.
In 1958 Massignon was attracted to Gandhi's
non-violent approach to political and social change. In response to the issue
of the death penalty he wrote:
"Gandhi, like our Lord Jesus, affirms that Cain must not be killed
for the murder of Abel. The only way to appease the fraternal war between the
sons of Abel and the sons of Cain is to intercept, at our own risk and peril,
those who wish to avenge a death by killing, by turning their furor towards
ourselves. It is not a true Badaliya without that. Voluntary substitution
abolishes an eye for an eye."
In May of 1958, in response to
refugees seeking asylum in France he wrote:
"Pray that the right of asylum,
fundamentally sacred in every civilization, cease to be negated by our beloved
homeland, formerly so welcoming of all refugees, immigrants and the poor. At
this moment we are distorting the words, 'my brother'."
Every month the call to a gathering
of the Badaliya began with a day of fasting and a Mass dedicated to serene
peace between Christians and Muslims in the Middle East and North Africa. In
June 1958 he wrote: "There are no chosen people, the grace of Christ
circulates everywhere. Christ is present in every living soul. There is no
danger in seeing the rising up of grace in Islam, it is the fruit of
redemption. The greatest obstacles come from ourselves. It is we who need to be
purified, our thoughts, our vision. The canonical questions intervene from
outside and are not the heart of the question. Rivalry isn't between religions,
it also exists between Rites and Sects and is found everywhere as part of being
human. The Muslims are inside, not outside. The essence of the Badaliya is to
lift the screen by our presence, delivering us from this kind of scandalous
rivalry... It is necessary to maintain the presence of Jesus living in us."
Massignon saw the connection of
peace in the Holy Land as essential to the resolution of other conflicts in the
Middle East at the time, including the independence sought by Algeria from
France. In January 1961 he wrote: "Remember that it is not a question of
war between Christians and Muslims, but a drama connected to the evolution of
the world. ... It is in Jerusalem, at the Dome of the Rock, that reconciliation
can and must be carried out, in front of the Wall of Lamentations, between Jews
and Arabs, in order to provide peace between Christians and Jews in North
Africa and the Middle East. In fact, while the Jewish psalms rise up towards
this Wall, inside the Mosque, which was the ancient Church of the Presentation
of Our Lady, on the left nave, covered with Koranic verses about Mary, Muslim
women from Jerusalem come humbly to invoke the Mother and Child, whose cradle
is shown in a neighboring cove. We think that these two prayers, mutilated and
broken by centuries of persecutions, will finish by obtaining the
reconciliation between Jews and Arabs in the Holy Land, key to serene peace in
Algeria."
On
June 1, 1962, five months before his death Massignon wrote: "... We do not
tire in repeating that it is necessary to pray together, Christians, Jews, and
Muslims, for the advent of this so desired and waited for peace. Every
tentative economic and even cultural agreement, if not founded on a sincere
movement of hearts, united in faith in the God of Abraham, Father of believers,
can only frighten the third world and be rejected..."
Massignon lived to see the beginning
of Algerian independence from French colonialism and the beginning of the
Vatican ll meetings whose documents about Islam and Christianity bore evidence
of his influence.
Although the Badaliya was
established in Cairo, in the heart of the Muslim world in an effort to bring
mutual respect, understanding and peace between Arab Christians and Muslims, I
wonder if it can serve as a model of hope for those of us in other parts of the
world today. In Cairo, members of the Badaliya gathered in a church
appropriately dedicated to Saint Mary of Peace. A series of talks and
educational lectures were also offered at the study center in an adjoining
building called the Dar es-Salam, the House of Peace. A dialogue was encouraged
in order to increase awareness of cultural, theological, philosophical and
social differences as well as achievements in the two communities.
In 1941 Mary Kahil, along with a
Priest and some Islamic professors, founded an interfaith prayer group called
the Sincere Brothers. Muslims and Christians shared their faith experience and
religious beliefs in a welcoming environment of dialogue. They ended each
gathering with a prayer encouraging each other to grow in their respective
faith traditions. Under Nasser's regime the group was disbanded but revived by
Mary and the Egyptian minister of Health in 1975. They met every three weeks
until Mary’s death in 1979.
Through their prayer and intense
experience of the spirit of the Badaliya, Louis Massignon and Mary Kahil knew
that all social action finds its strength and effectiveness by being grounded
in a sincere, compassionate and purposeful prayer community. Perhaps it is time
to heal our hopeless and powerless feelings by turning to the Badaliya to guide
us in re-creating it for our time, as a model of hope and a way towards peace
in our still conflict-ridden world.
On December 8, 2002, a small prayer
group gathered in Boston, Massachusetts in the spirit of the Badaliya, created
in Cairo in 1934 by Louis Massignon. We gathered on the Marian feast of the
Immaculate Conception which seemed in keeping with Massignon's spirituality as
well as that of his friend and mentor, Charles de Foucauld. We came together
out of a shared concern for the mounting religious conflicts in the Middle
East, especially in Palestine/Israel. By renewing the spirit of the Badaliya
for our time we are hoping to encourage mutual respect, understanding and
dialogue between Massignon's three Abrahamic traditions here in the United
States and wherever others join us in spirit around the world. In the spirit of
our friend and guide, Louis Massignon we believe, as he did, that any efforts
at reconciliation and social action must begin in prayer.
The Cairo Badaliya always included
spiritual readings by Charles de Foucauld and others which we will include in
our prayer as well. The Union-Sodalité
de Charles de Foucauld is an outgrowth of his vision of an organization of
Christian lay and religious people loosely bound to one another throughout the
world through their prayer. In solidarity with l'Union-Sodalité de Charles de Foucauld (the Brothers and
Sisters of Jesus) the Boston Badaliya has agreed to join with them in praying
for peace in the world, especially in the Holy Land, every First Friday of the
month. Today there are members of the
sodality in 52 countries.
Grounded in the weekly prayer
gatherings of the original Badaliya, Massignon grew to more and more
involvement in the Muslim community and its well being. Beyond the
Christian/Muslim dialogue and sharing a pilgrimage that survives to this day,
he volunteered for thirty years to teach French and Mathematics to Algerian
political prisoners and, finally, in his late seventies, marched in the streets
of Paris for an independent Algeria in the 50's and early 60's. Today we are challenged to allow the Badaliya
to open our hearts to welcome our Muslim and Jewish neighbors and move us
towards reconciliation through mutual trust and understanding. We must begin
with our own conversion of hearts.
Mary Kahil
Copyright 2003 Khaniqahi Nimatullahi
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