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

The "Common Word" and Interreligious Dialogue

Common Word and Interreligious Dialogue

By Fr. Eliseo “Jun” Mercado, OMI

The interreligious gap and misunderstanding in the Southern Philippines has a long history. It dates back from the period of colonialism when the Philippines was annexed by Spain in the 16^th century and later by the US at the turn of the 1900.

The encounter with Spanish forces was characterized by continuous war, except for intermittent truces that resulted to alienation and opposition between the Christianized Filipinos and the Islamized Filipinos now known as the “Bangsamoro peoples”. 

The period during the American period was also characterized by war, only this time, by military victory that put an end to the once powerful sultanates in Mindanao and their annexation to the Philippines. This annexation paved the way for the programs of pacification and assimilation which included among others the opening of Mindanao for migration from the Luzon and the Visayas.

These historical facts have given rise to three significant realities that continue to haunt Muslim-Christian relations in the Philippines, even today. To wit:

1. The lingering suspicion and lack of trust that continue to characterize the relations between Christians and Muslims;
2. The sense of injustice on the part of the Bangsamoro and the Indigenous peoples for their lost ancestral domain.  After years of migration, they have found themselves a minority in their traditional homeland.  The Muslims are now majority only in five provinces out of the 24 in Mindanao; and
3. Poverty and neglect that led to, among others, the highest in mortality, illiteracy rate, lowest in access to basic services, especially health and education.

The above three are few of the causes of the renewed rebellion in the Southern Philippines.  The peace process in the Southern Philippines follows the ever changing tide and wind of the government in Manila.

This is the context that has made urgent the interface of Christianity and Islam in the Philippines. 

First, there is an urgent need to distance the face of our faith traditions from the stereotypes of rebels/terrorists, on the one hand and oppressors and the army of occupation, on the other.

Christians and Muslims of goodwill, specifically bishops, ulama, priest and lay leaders beginning in early 70’s stood for justice and respect for human rights even during the height of battles between the Philippine regular army and the Moro National liberation Front.  The provinces of Cotabato and Sulu – the lands of many battles have witnessed examples of solidarity of people of goodwill from Christianity and Islam who continued to stand for justice and human rights.  The first association of Christian-Muslim Religious Leaders in Mindanao began in 1973 few months after the declaration of Martial law.  Then following the Peace Agreement in 1976, a more formal national conference involving leaders of Catholics, Protestants and Muslims began to address the problems of the South and to bring these issues to the attention of the National government.

Again, following the 1996 Final Peace between the Philippine Government and the Moro national Liberation, the Bishop-Ulama Forum was formed to support the peace process in the Southern Philippines and the implementation of the said accord. 

Both associations contributed, through conferences and consultations, to a formation of yet another ‘thread’ beyond the familiar stereotypes and slogans in southern Philippines.  This a partnership, albeit still a minority, that work for peace, reconciliation and partnership in building a more inclusive communities and governance.

The second is interreligious dialogue. Interreligious dialogue has a particular and peculiar history in the Philippines both in the local and national level given the situation of the war in Southern Philippines.  Simply to name a few:

• A partnership to stand for justice and defense of human rights;
• A support to the peace process in Southern Philippines that continues from 1976 to the present;
• An attempt of mutual accompaniment in celebrations of festivals like Duyog Ramadhan;
• A pressure on the protagonists of the war to go back to the negotiating table to settle their differences;
• Involvement of the religious from both sides of the divide in Tract II of the peace process in Southern Philippines.  The on-going consultation in Mindanao on peace is undertaken in the name of the Bishop Ulama Council, the former BUF.
• Adopting Peace Education in schools and institutions of higher learning to imbibe a culture of peace in campuses; and
• Assistance to the victims of war, specifically to the internally displaced.

In a similar vein, the religious both Muslims and Christians (Catholics and Protestants) are active in various consultations and fora that seek to impact policies affecting the Southern Philippines.   These attempts to influence official policy formulation range from peacebuilding to the shape of peace agreement that will be acceptable to the major stakeholder in Mindanao.

The urgency for dialogue given the concrete context of the Southern Philippines and the attempts of leaders from both divides have greatly influenced the Philippine government to adopt interreligious dialogue as a priority in seeking a just and sustainable peace in Southern Philippines.  This has become an official policy that has marked the Philippines’ strong intervention and support to interreligious dialogue at the international bodies like UN and the Alliance of Civilizations, and of late in the Non Aligned Movement.

New Wind blowing and shaping…

Peacemaking is at the heart of our faith tradition…”Blessed are the peacemakers for they shall be called sons and daughters of God.”  Peacemaking demands for a new relationship – a new solidarity for all peoples across political and ideological boundaries, across cultures and religions. 

I wish to echo the late Pope John Paul II’s message in Damascus at the Great Umayyad Mosque in Damascus, 6 May 2001.

“It is my ardent hope that Muslim and Christian religious leaders and teachers will present our two great religious communities as COMMUNITIES IN RESPECTFUL DIALOGUE, NEVER MORE AS COMMUNITIES IN CONFLICT”. It is crucial for the young to be taught the ways of respect and understanding, so that they will not be led to misuse religion itself to promote or justify hatred and violence.  Violence destroys the image of the Creator in his creatures, and should never be considered as the fruit of religious conviction.”

“Better mutual understanding will surely lead to a more objective and comprehensive knowledge of each other’s religious beliefs at the practical level, to a new way of presenting our two religions NOT IN OPPOSITION, as it happened too often in the past, BUT IN PARTNERSHIP FOR THE GOOD OF THE HUMAN FAMILY.”

In the same vein, I read the Common Word, with 138 signatories that speak of weight, influence and scholarship.  I personally consider the letter something historical with long enduring impact-

In the letter the Koran verse on tolerance is quoted: “Had God willed He could have made you one community. But that He may try you by that which He hath given you (He hath made you as ye are). So vie one with another in good works.  “Unto God ye will all return, and He will then inform you of that wherein ye differ” (Al-Ma’idah, S. 5:48).

This Letter is a very important step in dialogue between Christians and Muslims.  Often Christians have taken the initiative regarding dialogue, and they have so done well. It is important that this first step continues in this direction with increased clarity, even showing differences and the need for correction.

I believe that with time this Letter can create an opening and a greater convergence on the more delicate issues of religious freedom, the absolute value of human rights, the relationship between religion and society, the use of violence, etc.., in short current issues that worry all believers in our world today.

People, institution, nation, communities, in fact, individuals endure and are recognized by their fidelity to values and traditions they stand for.  And to us, the three values that stand are family, joyful hard work and our faith & traditions. Today people admire Mother Theresa or Oscar Romero or Martin Luther King Jr. or Desmond Tutu or Nelson Mandela, not because of their achievements but for the values and beliefs they stood for. They believed and lived with integrity and no embarrassment. 

The need to provide the Story line…

Where do we locate ourselves within this flux and how do we view our confusion to say the least and deep crisis at worst in that new wind that blows and shapes a new world? 

More than ever before, there is a need to “re-appreciate” and perhaps even “re-construct” the stories of successes and failures, of power and wealth in the present age now labeled as both “post modernism” and “post ideologies”.  I turn to Gil Bailie (cf. Violence Unveiled: Humanity at the Crossroads: 1996) for the apt description of this age. He takes the person of Bernard (a character in Virginia Woolf’s novel, The Waves) to depict the modern person.  In the novel, Bernard says: “I have made up thousand stories. I have filled up innumerable notebooks with phrases to be used when I have found the true story, the one story to which all the phrases refer, but I have never yet found that story.”

I believe that Christians and Muslims, notwithstanding the difficulties, have found the way to the writing of the needed story line… it is there in the story of our family, tribe and clan. It is a “kindredness” shaped not only by blood, but also by our community and eco-system.  And our story line rooted in faith and traditions that form our values that lay the foundational set of virtues to move together forward in achieving our goals for ourselves and for humankind. We are darn proud of our story and we share it with the world with smile in our faces and joy in our hearts.

In Conclusion

I will end this presentation with a quote from the martyred President of Egypt Anwar Sadat (yet another  Nobel Peace laureate) expressed at the Knesset during his historic visit of the Holy City of Jerusalem.

“… Yet, there remains another wall.  This wall continues and constitutes a psychological barrier between us, a barrier of suspicion, a barrier of rejection, a barrier of fear, of deception, a barrier of hallucination without any action, deeds or decision.  A barrier of distorted and eroded interpretation of every event and statement... It is this official statement as constituting 70% of the whole process. Today, through my visit to you, I ask why don’t we stretch out our hands with faith and sincerity so that together we might destroy this barrier?”

No doubt, we can lead the way by stretching our hands with faith and sincerity so that together we may build a new world with no borders and barriers yet preserving our identity as we tell and re-tell our story line with smile in our faces and joy in our hearts. 

A final quote: “The age of nations is past. It remains for us now, if we do not wish to perish, to set aside the ancient prejudice, and build the earth.” (Pierre Teilhard de Chardin, SJ)

33rd Sunday in Ordinary Time (C)

Short Reflection for the 33^rd Sunday in Ordinary Time (C)

Readings: Malachi 3: 19 -20; 2 Thessalonians 3: 7-12; Luke 21: 5-19

Selected Gospel Passage:  “You will even be handed over by parents, brothers, relatives, and friends, and they will put some of you to death. You will be hated by all because of my name, but not a hair on your head will be destroyed. By your perseverance you will secure your lives. (Luke 21: 16 – 19)

Meditation: We are nearing the end of the Liturgical Year.  Next Sunday will be the Feast of Christ the King which marks the end of Year C. The Gospel speaks of the end time – when we all shall be united with the Lord in his Kingdom. The Day of Lord is the Day of Reckoning both for our good deeds and bad deeds, as well. We have nothing to fear, even in times of great tirbulations, so long as we persevere in the faith.  Yes, it is by our perseverance that we shall have life to the full! www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD... 

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart. 

2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible... 

3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life. 

31st Sunday in Ordinary Time (C)

Short Reflection for the 31^st Sunday in Ordinary Time (C)

Readings: Wisdom 11: 22 - 12: 2; 2 Thessalonians 1: 11 – 2: 2; Luke 19:  1-10.

Selected Text:  “Zacchaeus stood there and said to the Lord, "Behold, half of my possessions, Lord, I shall give to the poor, and if I have extorted anything from anyone I shall repay it four times over."  (Luke 19: 8)

Meditation: Zacchaeus is teaching us the real meaning of justice and sharing – ‘half of my possession, I shall give to the poor, and if I have extorted anything from anyone, I shall repay it four times over’. Here we have a man who expresses his sorrow not merely in words but in actual restitution of the wrong done – and he does it four times over! Zacchaeus stands as our bench mark in our following Jesus Christ! www.badaliyya.blogspot.com

DHIKR SIMPLE METHOD... 

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart. 

2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible... 

3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life. 

29th Sunday in Ordinary Time (C)

Short Reflection for the 29^th Sunday in Ordinary Time (C)

Readings: Exodus 17: 8-13; 2 Timothy 3: 14- 4: 2; Luke 18: 1-8

Selected Text:  “The Lord said, ‘Pay attention to what the dishonest judge says. Will not God then secure the rights of his chosen ones who call out to him day and night? Will he be slow to answer them’?”   (Luke 18:6-7)

Meditation:  The challenge of the Gospel is our fidelity and persistence in prayer.  Prayer is not something that comes out of the blue… We need to develop the habit and discipline of praying remembering that God ‘secures the rights of his chosen ones who call out to him day and night’. Visit:  www.badaliyya.blogspot.com

 DHIKR SIMPLE METHOD...

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.

2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...

3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life.