Revue De Vie Oblate Review of Oblate Life Revista De Vida Oblata Oblati

dso 10 mm 136 pp

The mission is not limited to the proclamation of the Gospel and to 25 the building of Christian communities; it also includes recognition of others and the values they bear, it includes collaboration with Oblatio everyone for the good of mankind. (…) The mission thus embraces the whole world, promotes unity and the good of all, and guides the ushering in of the Kingdom in both its temporal and eschatological phases. (Marcello Zago, The First Letter to the Oblates, December 1986) La mission ne se limite pas à l’annonce et à la constitution de Revue de Vie Oblate communautés chrétiennes. Elle est aussi reconnaissance des autres et de leurs valeurs, elle est collaboration avec tous pour le bien de Review of Oblate Life l’homme. (…) Ainsi la mission s’ouvre au monde entier, favorise l’unité, le bien de tous, conduit à la réalisation du Règne dans sa Revista de Vida Oblata phase temporelle et eschatologique (Marcello Zago, Première Oblati lettre aux Oblats, décembre 1986).

La misión no se limita al anuncio y a la constitución de comunidades cristianas. Es también reconocimiento de los demás y de sus Les Oblats en dialogue avec l’islam valores, es colaboración con todos por el bien del hombre. (…) The Oblates in dialogue with Islam Así la misión se abre al mundo entero, favorece la unidad y el Los Oblatos en diálogo con el islam bien de todos, lleva a la realización del Reino en su fase temporal y escatológica. (Marcello Zago, Primera carta a los Oblatos, diciembre 1986) • El carisma oblato al encuentro del Islam • Living with the Muslims in the Southern Philippines • Evangelization among Majority Muslim Society in Kampung Laut – Indonesia • Le dialogue avec l’Islam au Sénégal IX - 2020/1

• OMI in Poland and interreligious dialogue with Islam • Sáhara: “Nuestro sacristán musulmán” • Mary, a Place of Encounter between Christians

Oblatio and Muslims

Missionarii OMI IX - 2020/1 Publiée 3 fois par an sous la direction des Études et Recherches Oblates – Centre des Missionnaires Oblats de Marie Immaculée ayant son siège à la Maison générale à Rome – la revue Oblatio prend le relais de « Vie Oblate Life » et « Documentation OMI ». Adressée à toute la Famille Mazenodienne, elle concerne la vie de communauté et la mission des Oblats, leur spiritualité et Comité de Rédaction / Editing Committee / Comité de Redacción Fabio Ciardi, Dir. / Ed.: Bernard Keradec, Jean-Baptiste Malenge, Frank Santucci, Francis leur histoire, afin d’en faire progresser l’identité, l’unité dans Efrem Zabala, Paweł Zając. la communion, la connaissance du présent et l’espérance pour l’avenir. Associés / Partners / Asociados: Association des Instituts oblats d’Enseignement Supérieur / Association of Oblate Institutes of Higher Learning / Asociación de Institutos Oblatos de Enseñanza Superior: Université St. Paul / Saint Paul University, Ottawa - Notre Dame University, Cotabato - Oblate School of Oblatio is published 3 times a year under the direction of Theology, San Antonio - Institut St-Eugène de Mazenod, Kinshasa - St. Joseph’s Theological the office of Oblate Studies and Research, of the Missionary Institute, Cedara - Institute of Missiology, Card. Stefan Wyszy ´nski University in Warsaw. Oblates of Mary Immaculate at the General House in Rome. Scolasticats oblats / Oblate Scholasticate / Escolasticados oblatos: Scolasticato Internazi- It is a continuation of “Vie Oblate Life” (Ottawa, Canada) onale, Roma - Philosophat “Yves Plumey”, Yaoundé, Cameroun - Scolasticat, Fianarantsoa, and “Documentation OMI” (Rome). Addressed to the entire Madagascar - Scolasticat st. Eugène de Mazenod, Kintambo, Rép. Dém. Du Congo - Oblate Mazenodian Family, it considers Oblate community life, Scholasticate, Kandy, Sri Lanka - Scholasticate, Poonamallee, India - House of Study, Pune, India - Scholasticate, Quezon City, Philippines - Wisma de Mazenod, Yogyakarta, Indone- mission, spirituality and history, in order to foster oblate identity, sia - St. Mary’s Scholasticate, Mulgrave, Australia - Oblate Scholasticate, Obra, Poland communion, to understand the present, hopes for the future. - Scolasticato OMI, Frascati, Italia.

Direttore responsabile: Fabio Ciardi Editore: Casa Generalizia della Congregazione dei Missionari Oblati di Maria Immacolata Publicada periódicamente, 3 veces al año, bajo la dirección de Sede: Roma - Via Aurelia n. 290 Estudios e Investigaciones Oblatos, centro de los Misioneros Redazione: Via Aurelia n. 290 - 00165 Roma, Italia Oblatos de María Inmaculada con sede en la Casa General en Roma, Oblatio quiere ser una continuación de “Vie Oblate e-mail: [email protected] website: http://www.omiworld.org/oblatio Life” (Ottawa, Canadá) y de “Documentación OMI” (Roma). Stampa: tipografia Arti Grafiche La Moderna Orientada hacia toda la Familia Mazenodiana, se ocupará de Via Enrico Fermi, 13/17 - 00012 Guidonia (Roma) la vida y misión de la comunidad oblata, su espiritualidad e Registrazione: Tribunale di Roma n. 99/2012 del 16/04/2012 Finito di stampare nel mese di maggio 2020 historia, a fin de mejorar su identidad, comunión, comprensión del presente, esperanza del futuro. Publiée 3 fois par an sous la direction des Études et Recherches Oblates – Centre des Missionnaires Oblats de Marie Immaculée ayant son siège à la Maison générale à Rome – la revue Oblatio prend le relais de « Vie Oblate Life » et « Documentation OMI ». Adressée à toute la Famille Mazenodienne, elle concerne la vie de communauté et la mission des Oblats, leur spiritualité et Comité de Rédaction / Editing Committee / Comité de Redacción Fabio Ciardi, Dir. / Ed.: Bernard Keradec, Jean-Baptiste Malenge, Frank Santucci, Francis leur histoire, afin d’en faire progresser l’identité, l’unité dans Efrem Zabala, Paweł Zając. la communion, la connaissance du présent et l’espérance pour l’avenir. Associés / Partners / Asociados: Association des Instituts oblats d’Enseignement Supérieur / Association of Oblate Institutes of Higher Learning / Asociación de Institutos Oblatos de Enseñanza Superior: Université St. Paul / Saint Paul University, Ottawa - Notre Dame University, Cotabato - Oblate School of Oblatio is published 3 times a year under the direction of Theology, San Antonio - Institut St-Eugène de Mazenod, Kinshasa - St. Joseph’s Theological the office of Oblate Studies and Research, of the Missionary Institute, Cedara - Institute of Missiology, Card. Stefan Wyszy ´nski University in Warsaw. Oblates of Mary Immaculate at the General House in Rome. Scolasticats oblats / Oblate Scholasticate / Escolasticados oblatos: Scolasticato Internazi- It is a continuation of “Vie Oblate Life” (Ottawa, Canada) onale, Roma - Philosophat “Yves Plumey”, Yaoundé, Cameroun - Scolasticat, Fianarantsoa, and “Documentation OMI” (Rome). Addressed to the entire Madagascar - Scolasticat st. Eugène de Mazenod, Kintambo, Rép. Dém. Du Congo - Oblate Mazenodian Family, it considers Oblate community life, Scholasticate, Kandy, Sri Lanka - Scholasticate, Poonamallee, India - House of Study, Pune, India - Scholasticate, Quezon City, Philippines - Wisma de Mazenod, Yogyakarta, Indone- mission, spirituality and history, in order to foster oblate identity, sia - St. Mary’s Scholasticate, Mulgrave, Australia - Oblate Scholasticate, Obra, Poland communion, to understand the present, hopes for the future. - Scolasticato OMI, Frascati, Italia.

Revue de Vie Oblate Review of Oblate Life Revista de Vida Oblata Oblati

Missionarii OMI IX - 2020/1

Sommaire / Contents / Sumario

Præfatio

Ramon Maria Bernabe, o m i , The Oblates in dialogue with Islam / Les Oblats en dialogue avec l’islam / Los Oblatos en diàlogo con Islam ...... 3

HistorIA

Luis Ignacio Rois Alonso, o m i , El carisma oblato al encuentro del Islam ...... 17

Vita et Missio

Eliseo “Jun” Mercado, o m i , Living with the Muslims in the Southern Philippines ...... 37 Orlando B. Cardinal Quevedo, o m i , My Personal Dialogical Encounter with Muslims and Indigenous Peoples in Southern Mindanao ...... 49 Antonius Widiatmoko, o m i , Evangelization among Majority Muslim Society. An Irish Oblate Missioned to Indonesia Implements Contextual Theology...... 59 Louis Diédhiou, o m i , Le dialogue avec l’Islam au Sénégal...... 87 Wojciech Kluj, o m i , OMI in Poland and Interreligious Dialogue with Islam...... 99 Rafael Tianero, o m i , The Muslim and Christian Intermarriage in Sitangkai: Case Study Preliminaries ...... 107

Familia Oblata

Mario León Dorado, o m i – Mohamed Fadel Semlali, “Nuestro sacristán musulmán” ...... 133

Documenta

Marcello Zago, o m i , Quelle fraternité entre les fils d’Abraham ?...... 141 Shahrzad Houshmand Zadeh, Mary, a Place of Encounter between Christians and Muslims ...... 151 I in the dead of night, his captors killed him as he was being dragged being was outside theschool compound. he as him killed captors his night, of dead the in causing was he commotion the with Faced alive. taken be to intensely to an undisclosed place, to be held hostage for ransom. But Rey resisted then and boat, their to them with him take to planning him, took cibly evil intenttothinkthattheycouldgetmoneyifabducted Rey. with people made have funds. must such This handling in efficient and transparent was He organizations. non-government from donations of social and economic needs. Rey was known to be a trustworthy receiver myriad their in general in community the and school public the help to cerned himself with the Vicariate’s school, but he worked tirelessly also well toahandfulofCatholicfamilies. as ministered Rey Muslims. were school the in and house the in mates Rey’swork university.fact, trusted or In college to on continued they as studies, their throughout students several supported also He young. the for education solid yet affordable an community Muslim inantly tered a secondary school of the Vicariate of Jolo, providing the predom Tawi-Tawi, in southern Philippines in January 2008. Rey adminis Rey Tawi-Tawi,2008. January in Philippines southern in i m o Roda, Reynaldo when Province Philippine the of Provincial was Rey was in the chapel praying in the evening when armed men for con only not Rey place, their in years 10 almost spent Having The Oblates in dialogue h witIslam , was killed in his place of mission in the island of Tabawan, of island the in mission of place his in killed was Præfatio R n o m a M a r a i B e r a n b e , i m o

Oblatio

- - - - - Oblati

Oblatio l 3 l Ramon Maria Bernabe Oblatio l 4 l Præfatio at the front pews at the Cathedral. Along the funeral procession to the to procession funeral the Cathedral. Along the at pews front the at stationed. were Rey’sAt were friends and students Muslim his funeral, Oblates of majority the where Mindanao, of island main the to copter heli by then province, the of island-capital bigger the to boat by first befell their isolatedbutlargely peacefulcommunity. that tragedy the at disbelief utter in were residents The father. “Tatay,”called or fondly they someone losing at grief their in solable Rey.loved incon and stunned were personnel school and students The man,” and even a “conjurer of spirits”! Part of the lasting impact of Fr.of impact lasting the of Part spirits”! of “conjurer a even and man,” “medicine a leader, spiritual deep a as known was He culture. their to openness his and people the to Tabawancloseness of his island for the in legend a of sort a become Fr.has then. Gregoire Mission Philippine Gregoire, Leopold by 1963 founded in was there school Dame Notre The Tabawan. in community to riseupachallengeinmissionofdialogue. Oblates fellow of generosity and courage the and Oblate, an by darity ity of people of another faith who have been shown friendship and soli be surprisedbysuchspiritofdaringfrommybrothers. didn’thonestly I “easy,”that be would it think to glad was I maybe but left! be to vacancy the up take to Oblate Tabawan,another in and sion mis the continue and go and move to offered already had Oblate an rest, to laid was Rey circumstances. Yet,before tragic even and notice short such on mission the take to generosity and courage of abundance an and faith of leap a take would It 2000. in Inocencio Benjamin and lent fate in the Vicariate of Jolo, after Bishop Benjamin de Jesus in 1997 volunteer. Rey was the third Oblate in a span of 11 years to meet a vio a for asked and Oblates be the to to dilemma this known had made I addressed. that grief community’s the for concern the also was there course, Of up. tie to ends loose many so were there and yet ended not had year school mission. The the in him replace would who of thought expressing supportforRey’sbanners missionofdialogue. with some road, the along up lined people cemetery, Oblate Rey wasn’t the first Oblate to be loved so deeply by that Muslim that by deeply so loved be to Oblate first the wasn’t Rey I share this story to highlight two things: the friendship and solidar the over struggling already was I buried, was Rey before Even As there was no embalmer in the island, Rey’s body had to be taken community the immensely how showed followed that days The i m o , a French-Canadian Oblate of the of Oblate French-Canadian a , ------with people of another culture and faith. Such is a true enrichment of enrichment true a is Such faith. and culture another of people with life of dialogue harmonious in live to presents it opportunities the to only because of the risks and dangers of the mission there, but also due not honor,” of “badge a like is life missionary one’s in time some for tivities! ac charitable and festivities in engage called people feast when Day,” town “Gregoire a as date birth his celebrates town whole the year, in a Muslim context can be seen in the fact that every August 17th each missionary Oblate and Catholic a as work and witness life Gregoire’s Rome, p.70. Islam. G. Chapter, General the of Mandates preserving, anddissemination ofthosenarrativesmustcontinue. there that cannot be contained in just one book or issue, and the writing, out studies and stories Oblate more Certainly,are years. there the over Church the of wisdom the from draws and experience, Mazenod’s de Eugene St. in Muslims among presence evangelizing our of roots the traces it as value, of distinctly is Rois’sarticle Ignacio Luis ronments. insights that are the fruits of the experiences of Oblates in Islamic envi rector of the Service of Oblate Studies gathers some of those stories and dation from the General Chapter. This initiative of Fr. Fabio Ciardi, Di some OblatestotrainasIslamicscholars. late communities engaged in the Muslim world with personnel. (4) Call Ob Support (3) needs. and visions, expertise, experiences, their ment settlements in the Muslim world in the Congregation: gather in a docu missionary our of inventory an Make (2) Gospel. the and faith the of Renew proclamation explicit the only not is evangelization that (1) awareness our identified: were attention of points Four complexity”. its in phenomenon the understanding for resource essential an are areas these in living “Oblates that, and Islam, about discourse be the in absent cannot Congregation our that recognized proposition that of Part Muslims. among ministry and presence Oblate the about adopted was one’s personandmissionarylife. 1 the of issue This 36 Congregation’s the At Jolo Vicariatethe of to assigned being Oblates, the of part the On diinl eomnain, eouin, uhrztos Drcie and Directives Authorizations, Resolutions, Recommendations, Additional Oblatio is part of the response to that recommen that to response the of part is th General Chapter in 2016, a resolution a 2016, in Chapter General Acts of the 36th General Chapter (2016), Chapter General 36th the of Acts 1 ------

Oblatio l 5 l Ramon Maria Bernabe Oblatio l 6 l Præfatio and Oblate house are located in the Muslim neighborhood. Though they munity there. stitutes. in and mosques, centers, Islamic of members with staff, and faculty, students, involving programs dialogue and contacts regular are there ministry with,andamong,Muslimsintheseplacesopportunities: the joint statement signed by Pope Francis and Sheikh Ahmed el- Ahmed Sheikh and Francis Pope by signed statement joint the the Significantly, topic. document important this on Congregation the for materi als animation develop to moving is and insights, and riences expe shared Committee the Creation, of Integrity and Peace, tice, Jus the of far, Service General so the with jointly held meetings was which two of second only its In Council. and the General of Superior direction the at dialogue, inter-religious of issue the up taken India, Bangladesh,SriLanka,Cameroon,Nigeria,and Senegal. of thecommunitymajorityMuslims. good the for projects socio-economic and clinics, schools, in engaged area. the in working Catholics to ministering while faith Christian Catholic the in southern partofthecountry. Muslims with development) community advocacy, (schools, engagement indirect and direct of forms diverse in are ministry active learning andresearch. higher of inter-religiouslevel promote the that at particularly dialogue, logue oflife. dia a for opportunities are that population Muslim the with counters en casual are there Muslims, with contacts pastoral direct have not do The newly established General Mission Committee has also also has Committee Mission General established newly The - Other places of Oblate presence and ministry among Muslims are are Oblates area, Cilacap greater the in particularly Indonesia, In - the to witness in lives In Westerncommunity - Oblate our Sahara, in Oblates of number total the of half almost Philippines, the In - programs in engaged are missiologists Oblate our Poland, In - - In Malmö, Sweden, and in Brussels, Belgium, the Catholic Church In - Ashgabat, Turkmenistan,com Catholic tiny the serve Oblates Texas,USA, Antonio, San in Theology of School Oblate the At - Aand presence Oblate our revealed 2018 in inventory preliminary Human Fraternity for World Peace and Living TogetherLiving Worldand for Peace Fraternity Human ------, fraternity andsolidarityinourworldtoday. human of reality the advance and beliefs, other of people and Muslims lates to discover or deepen the experience of dialogue or encounter with of resource the plannedanimationprocess. foundational key a as serve will Emirates, Arab United Tayeb, Grand Imam of Al-Azhar, on 4 February 2019 in Abu Dhabi, rançon. Mais le père a résisté fortement à son enlèvement. Devant la Devant enlèvement. son à fortement résisté une a père pour le Mais otage rançon. en détenant le inconnu, endroit dans un eux dans avec bateau, force leur de l’amener de but le dans lui de emparés sont sur cetargent enenlevantlepèreRoda. hommes malintentionnés ont pu penser qu’ils pourraient mettre la main mentaux. Sa gestion de ces fonds était transparente et efficace. Certains gouverne non d’organismes provenant dons des fiable dépositaire un de économiques l’école publique et de la communauté et en général. Il était connu comme sociaux besoins nombreux aux répondre à cesse sans travaillait il mais Vicariat, du l’école de s’occupait il seulement catholiques. familles de poignée une également desservait Roda père Le sulmans. mu étaient l’école qu’à maison la à tant collaborateurs fidèles plus ses fait, De l’université. à ou collège jusqu’au à études, leurs étudiants travers plusieurs aussi soutenait Il solide. pourtant et accessible éducation une musulmane majorité en communauté d’une jeunes aux procurait qui Jolo, Vicariatdu de secondaire école une dirigeait père Le 2008. janvier en Philippines, des Sud Tawi-Tawi,le bawan, dans Roda, Reynaldo Un soir, alors qu’il priait dans la chapelle, des hommes armés se armés hommes des chapelle, la dans priait qu’il alors soir, Un Non endroit. cet dans ans dix presque depuis vivait Roda père Le père le lorsque Philippines des Province la de Provincial J’étais I hope that the articles in this issue will inspire interest among Ob Les Oblats endialogue a i m o , a été assassiné dans sa mission sur l’île de Tade l’île sur mission sa dans assassiné été a , [email protected] General House,Rome,Italy Ramon MariaBernabe, vec l’Islam i m o - - - -

Oblatio l 7 l Ramon Maria Bernabe Oblatio l 8 l Præfatio le corps du père Roda, par bateau, dans l’île plus grande de la capitale la de grande plus l’île dans bateau, par Roda, père du corps le complètement incrédules. cette communauté isolée essentiellement pacifique a laissé ses habitants tendrement appelaient qu’ils celui de perte la devant inconsolables et abasourdis demeurés sont l’école de personnel le que ainsi étudiants Les Roda. père le aimait munauté le traînanthorsdel’enceintel’école. en tué l’ont ravisseurs ses nuit, pleine en suscitait cela que commotion aussi profond de la part de cette communauté musulmane de musulmane Tabawan.communauté cette de part la de profond aussi des confrèresOblatsquiont relevéledéfid’unemissiondedialogue. générosité la et courage le puis solidarité, sa et ’amitié son manifester pu a Oblat un auxquels foi autre d’une gens de solidarité la et l’amitié de découvrirunetelleaudacechezmesconfrères. sais pas que ce serait aussi « autre Oblat pour prendre la place laissée libre! Honnêtement, je ne pen un Tabawanet de mission la dans relève la prendre pour offert s’était avant même que le père Roda soit conduit à son dernier repos, un Oblat pourtant, Et tragiques. aussi circonstances des et délai bref si un dans foi et beaucoup de courage et de générosité pour assumer cette mission 1997 et du père Benjamin Inocencio en l’an 2000. Il faudrait un acte de M de suite la à Jolo, de vicariat le dans violent lontaire. Le père Roda était le troisième en onze ans à connaître un sort vo un à appel fait et Oblats aux dilemme ce de part fait J’ai munauté. gler. Il fallait évidemment tenir compte aussi du deuil que ré vivait à la détails com plusieurs avait y il et terminée encore pas n’était scolaire L’annéemission. sa dans remplaçant un trouver lui de l’idée par cupé de dialoguedupèreRoda. mission la à soutien leur manifestant bannières des portant eux d’entre certains cimetière, au conduisant chemin du long le debout tenaient se gens Des cathédrale. la de bancs premiers les occupaient amis musulmans les et étudiants les funérailles, Aux Oblats. des majorité la blis provinciale, puis par hélicoptère jusqu’à l’île de Mindanao où sont éta Le père Roda n’était pas le premier Oblat à faire l’objet d’un amour choses deux souligner pour histoire cette raconte Je préoc j’étais Roda, père du funérailles des tenue la Avantmême transporter dû a on d’embaumeur, pas possédait ne l’île Comme com la point quel jusqu’à voir de permis ont suivants jours Les facile Tatay », mais j’ai été agréablement surpris , père. La tragédie qui frappait qui tragédie La père. , gr Benjamin de Jesus en Jesus de Benjamin d’abord : ------nom « nom les 17 juin, la ville entière célèbre sa naissance dans une fête qui a pour que dans ce milieu musulman se fait encore sentir dans le fait que, tous qu’il a eu par son témoignage de vie et son travail missionnaire catholi « un son ouverture à leur culture. On voyait en lui un chef spirituel profond, Ta de l’île dans légende de et population la avec créé avait qu’il étroit lien du raison en baawan de sorte une devenu est Grégoire père Le Philippines. aux mission en canadien-français Oblat un Grégoire, pold Léo père le L’écolepar 1963 en fondée été a l’endroit de Notre-Dame 77-78. 36 du Actes dans Islam, G. général, Chapitre du des quelques-uns rassemble il oblates, études des Service du recteur di Ciardi, Fabio père du l’initiative À général. Chapitre du mandation cialiser enétudesmusulmanes spé se à Oblats quelques Appeler 4. musulman; milieu en vaillant tra ressentis; oblates communautés les besoins personnel de l’apport les par Soutenir et 3. perspectives les acquise, expériences l’expertise les faites, document même un dans recueillant monde en en musulman, missionnaires l’Évangile; de établissements et nos de foi la l’inventaire de Faire 2. explicite proclamation une en quement l’attention complexité sa dans phénomène du compré hension la pour essentielle ressource une constituent régions ces « que et peut l’Islam ne sur discours du Congrégation absente notre être que reconnaît y en On Oblats des musulman. ministère milieu le et présence la sur portant résolution une occasion privilégiéed’enrichirsaviepersonnelleetmissionnaire. une C’est foi. autre d’une et culture autre d’une peuple un avec nieux sion, mais aussi de l’occasion qu’elle offre de vivre en dialogue harmo d’honneur en raison non seulement des dangers que présente cette mis quelque temps dans leur vie missionnaire est perçu comme une marque à desactivitéscharitables! 1 revue la de numéro Ce 36 le 2016, En pendant Jolo Vicariatde au affectés d’être fait le Oblats, les Pour homme-médecine Voir: Autres recommandations, résolutions, autorisations, directives et mandats Jour du père Grégoire père du Jour : 1. Se rappeler que l’évangélisation ne consiste pas uni pas consiste ne l’évangélisation que rappeler Se 1. : e Chapitre général de la Congrégation adoptait adoptait Congrégation la de général Chapitre » et même un « un même et » Oblatio » et pendant laquelle les gens s’adonnent gens les laquelle pendant et » 1 . se veut une réponse à cette recom cette à réponse une veut se conjureur de sorts de conjureur e Chapitre général (2016), Rome, p. Rome, (2016), général Chapitre

». Quatre points attirent attirent points Quatre ».

les Oblats vivant dans dans vivant Oblats les »! L’impact»! ------

Oblatio l 9 l Ramon Maria Bernabe Oblatio l 10 l Præfatio présence auprèsdesmusulmanss’exercedanslesendroitssuivants : sion deceshistoiresourécitsdoitsepoursuive. diffu la et conservation la rédaction, La revue. de numéro ou volume seul un dans soumettre peut ne qu’on études d’autres ou récits d’autres certainement a y Il ans. des cours au l’Église et de sagesse la musulmans dans puise les parmi évangélisatrice présence notre Mazenod de Eugène jusqu’à remonter faisant en précieux particulièrement est Rois Ignacio Luis père L’articledu résultent. en qui visées des ou perspectives et islamique milieu en Oblats des vécu du fruit le sont qui récits et leSénégal. Nigeria le Cameroun, le Lanka, Sri Bangladesh, le l’Inde, sont nistère économiques pourlebiais d’une communautéenmajoritémusulmane; socio- d’ordre projets des et cliniques des écoles, des dans travaillent la région; gnage de la foi chrétienne en desservant les catholiques travaillant dans sulmans dansleSuddupays; mu des auprès communautaire, développement le droits, des défense ministère sont engagés de façon directe ou indirecte, dans des écoles, la consacrent auxétudessupérieuresetàlarecherche; se qui ceux particulier en religions, les entre dialogue du promotion la logue; dia de possibilités des offrent eux avec occasionnelles rencontres des musulmans, les avec direct pastoral contact aucun n’aient qu’ils Bien musulman. quartier un dans situées sont Oblats des maison la et lique petite communautécatholique; et desinstitutsislamiques; fesseurs et les membres du personnel et ceux des centres, des mosquées des programmes qui impliquent des contacts entre les étudiants, les pro – les autres endroits où les Oblats sont présents et exercent leur mi Oblats les Cilacap, de région la dans particulier en Indonésie, en – témoi porte oblate communauté la occidental, Sahara le dans – un exercent qui Oblats des moitié la presque Philippines, aux – à travaillent missiologie en spécialisés Oblats des Pologne, en – catho l’Église Belgique, en Bruxelles, à et Suède, en Malmö, à – toute une desservent Oblats les Turkménistan, au Achgabat, à – San Texas,au de Antonio, offrethéologie on de oblate l’École à – Dans un inventaire préliminaire fait en 2018, on découvre que notre ------la fraternité humaine pour la paix mondiale et la coexistence com mune coexistence la et mondiale paix la pour humaine fraternité la « le significative, façon De Congrégation. la à destiné d’animation matériel un sujet important cet sur préparer de décidé et perspectives et expériences échangé ont membres les création, la de intégrité et paix justice, de général Service le avec conjointement nue jusqu’à ce jour que deux réunions. Au tenu cours n’a de la comité dernière Ce qui s’est conseil. te son de et général Supérieur du reçue tive direc la ainsi suivant religions, les entre dialogue du question la de tinatario de confianza que recibía donaciones no-gubernamental. Era no-gubernamental. donaciones recibía que confianza de des tinatario un como conocido era Rey económicas. y sociales necesidades darle a la escuela pública y a la comunidad en general con sus miríadas ayu para también Vicariato,del incansablemente escuela trabajó la de de familiasCatólicas. la puñado en un atendía y también Rey hogar Además, musulmanes. el eran en escuela Rey de confianza de compañeros los hecho, De o a universidad. la colegio al continuaban mientras estudios sus en tes sólida, educación para la juventud. También respaldò varios estudian de aúnVicariato razonable, una musulmana comunidad la del a proporcionando Jolo, secundaria enseñanza de escuela una administraba Rey 2008. enero, en Filipinas las de sur el Tabawan,Tawi-Tawi, en Roda, naldo fraternité etlasolidaritédanslemonded’aujourd’hui. la progresser ainsi faire à et croyances, d’autres gens les avec comme tout musulmans les avec rencontre la de ou dialogue du l’expérience approfondir à ou faire à amèneront les et Oblats des l’intérêt citeront préparation deceprogrammed’animation. la dans essentielle référence de servira 2019, février 4 le unis, arabes Émirats Dhabi, à Abu al-Azhar, mosquée la de iman grand el-Tayeb, Pasando casi diez años en su lugar,preocupó su se en solamente años no diez Rey casi Pasando Rey cuando Filipinas las de Provincia la de Provincial fui Yo revue la de numéro ce de articles les que J’espère aussi aborde créé nouvellement mission la de général Comité Le » signé conjointement par le pape François et le scheik le et AhmedFrançois pape le par conjointement signé » LOS OBLATOS ENDIÀLOGOCONISLAM i m o , fue asesinado en su sitio de misión en la isla de de isla la en misión de sitio su en asesinado fue ,

Document sur sur Document Oblatio sus ------

Oblatio l 11 l Ramon Maria Bernabe Oblatio l 12 l Præfatio la escuela. de recinto del fuera arrastrarlo al mataron lo captores sus noche; la de vivo. Confrontados con el alboroto que él estaba causando a altas horas re como hén detenerlo para rescate. Sin embargo, Rey resistió intensamente el ser tomado revelado, no lugar un a allí de entonces al y ellos barco, con llevárselo planeando fuerza, la a llevaron lo se armados obtener dinerosisecuestraranaRey. podrían que pensar intenciones, malas con gente, alguna que causaría Esto fondos. dichos de administración la con eficiente y transparente Oblato asumir el trabajo que quedaría vacante. No pensé que iba a ser a iba que pensé No vacante. quedaría que trabajo el asumir Oblato otro Tabawan,y en misión la continuar y ir e moverse ofrecido había cias trágicas. Sin embargo, antes que Rey fuera sepultado, un Oblato ya circunstan y noticia breve tan con misión la aceptar para generosidad 2000. Se necesitaría un gran esfuerzo de fe y una abundancia de valor y en Inocencio Benjamín y 1997 en Jesús de Benjamín Obispo del pués des Jolo, de Vicariato el en violento destino un encontrado haber de años (11) once de lapso un en Oblato tercer el era Rey voluntario. un solicité y Oblatos los a dilema este saber Dejé atendida. ser debía que comunidad la de dolor del preocupación la también existía embargo, Sin sueltos. cabos tantos atar de debería que y todavía terminado había no escolar año El misión. la en remplazaría lo quien de pensamiento apoyo paralamisióndediálogoRey. expresando banderas con camino del largo lo a línea formaba gente la en la Catedral. A lo largo de la procesión fúnebre al cementerio Oblato, bancos primeros los en estaban amigos y musulmanes estudiantes sus donde la mayoría de los Oblatos estaban situados. En el funeral de Rey, Mindanao, de principal isla la a helicóptero de por isla-capital después provincia, grande la más la a barco por llevar primero que tuvo se pero pacíficacomunidad. aislada, su en sucedió había que tragedia la en incredulidad completa en “Tatay,”estaban llamaban residentes le Los cariñosamente padre. o que alguien a perdido haber al pena su en inconsolables e anonadados estaban escuela la de personal el y estudiantes Los Rey. a comunidad Antes de que sepultaran a Rey, yo ya estaban luchando sobre el sobre luchando estaban ya yo Rey, a sepultaran que de Antes Rey de cuerpo el isla, la embalsamadoren un había no que Siendo la amaba inmensamente cuan demostró se siguientes días Los Rey estaba en la capilla rezando por la tarde cuando unos hombres - - - Oblato de la Misión Filipina. Padre Gregoire ha sido como una leyenda Dame Gregoire, Notre Leopold por 1963 in fundada fue escuela La Tabawan. in musulmán comunidad aquella para asumirundesafíoenunamisióndediálogo. daridad por un Oblato, y el valor y generosidad de Oblatos compañeros soli y amistad mostrado ha les se que fe otra de gente de solidaridad y vido demishermanos. atre tan espíritu el con sorprendido ser alegré me quizás pero “fácil,” iino, iins y eeiae. 3 pyr ouiae Oblatas comunidades Apoyar (3) necesidades. y visiones, cimientos, cono experiencias, sus documento un en recopilar Congregación: la en Musulmán mundo el en establecimientos nuestros de inventario un no es solo la explícita proclamación de la fe y del Evangelio. (2) Hacer evangelización la que conocimiento nuestro Renovar (1) identificados: fueron atención de puntos Cuatro complejidad”. su en fenómeno el der que y compren para esencial recurso un son áreas esas en viviendo “Oblatos Islam, tocante conversación la en ausente estar puede no ción Congrega nuestra que reconoció propósito ese de Parte musulmanes. 2016, se tomó un propósito sobre la presencia y ministerio Oblato entre miento delapersonayvidamisionera. fe. y cultura otra de gente con harmonía Talenriqueci verdadero un es a las oportunidades que se presentan para vivir en un diálogo de vida en lamente por los riesgos y peligros de la misión allí, sino también debido honor,”de “escudo so un no como es misionera, vida la en temporada gente seinvolucrabaenfestividadesyactividadesdecaridad. la cuando Gregoire,” de “Dìa llamada fiesta una como cumpleaños su el hecho de que en cada año en el 17 de agosto, todo el pueblo celebraba Católico y Misionero Oblato, en el contexto Musulmán, se puede ver en como trabajo su y vida su de testimonio el en ve se Gregoire Padre del randero”, y aún un “evocador de espíritus.” Parte del impacto duradero “cu su un espiritual, profundamente líder a un como conocido Era franqueza cultura. su y gente la a cercanía su por Tabawan de isla la en n l rgsm sxo aíuo eea d l Cnrgcó en Congregación la de General Capítulo sexto trigésimo el En una por VicariatoJolo a de asignados ser Oblatos, los de parte De por amado profundamente tan ser en Oblato primer el fue no Rey amistad la cosas: dos en reflejos poner para relato este Comparto i m o , un canadiense francés canadiense un , ------

Oblatio l 13 l Ramon Maria Bernabe Oblatio l 14 l Præfatio sacan sabiduría tras el paso de años. Con toda certeza, hay más relatos más hay certeza, toda Con años. de paso el tras sabiduría sacan Iglesia la de y DeMazenod, Eugenio San de experiencia la en manes musul entre evangelizadora presencia nuestra de raíces las al localizar distintivo valor de es Ríos Ignacio Luis por artículo El Islámicos. ambientes en Oblatos de experiencias las de frutos los son que ciones Servicio de Estudios Oblatos recopila algunos de estos relatos y percep de Capítulo General. Esta iniciativa del Padre Fabio Ciardi, Director del Oblatos paraformarloscomosabiosIslámicos. personal. con Musulmán mundo el en involucradas ral (2016).Roma. p.70. Mandatos del Capìtulo General, G. Islam. Hechos del Trigesimo Sexto Capìtulo Gene en lapartesurdelpaís. musulmanes con comunitario) desarrollo abogacía, (escuelas, indirecta e directa involucración de formas diversas in están activo ministerio estudios superioreseinvestigación. di nivel al particularmente interreligioso, diálogo promueven que mas oportunidades para undiálogodevida. son que musulmana población la con informales tros no tienen contacto pastoral directamente con musulmanes, hay encuen residencia Oblata están localizadas en la vecindad musulmana. Aunque munidad Católicaallí. miembros decentrosIslàmicos,mezquitas,einstitutos. con personal, y facultad estudiantes, involucrando diálogo, de gramas pro y regular comunicación hay (USA), EEUU Texas, Antonio, San des. oportunida y lugares esos en musulmanes, entre y con, ministerio el nes debencontinuar. narracio esas de difusión la y preservación la escritura, la ejemplar,y o libro un en solamente contener pueden se no que estudios y Oblatos E ls iiia, ai a ia dl oa nmr d Olts en Oblatos de número total del mitad la casi Filipinas, las En - progra en involucrados están misiologistas nuestros Polonia, En - y Católica Iglesia la Bèlgica, Bruselas, en y Suiza, Malmo, En - co pequeña la a ministran Oblatos Turkmenstan, Ashgabat, En - en Thelogy) of School (Oblate Oblata teológica escuela la en En y Oblata presencia la manifestó 2018 en preliminar inventario Un Este ejemplar de 1 eoedcoe Aiinls Rslcoe, uoiains Drcia y Directivas Autorizaciones, Resuluciones, Adicionales, Recomendaciones Oblatio es parte de la repuesta a la recomendación 1

(4) Invitar algunos Invitar (4) ------son India,Bangladesh,SriLanka,Cameroon,Nigeria,ySenegal. sulmanes. socio-económicos para el bienestar de la comunidad proyectos de mayoría de y mu clínicas escuelas, en involucrados están Oblatos los cap, Católicos los trabajando enelárea. a atienden mientras Cristiana, Catòlica fe la a timonio dad humanaysolidaridadennuestromundohoydía. musulmanes y gente de otras creencias y avance la realidad de fraterni con encuentro o diálogo de experiencia la profundizar o descubrir para fundamental paraelplaneadoprocesodeanimación. investigación de clave como servirán Unidos, Árabes Emiratos Dabi, Ahmed el-Tayeb, Gran Iman de Al-Azhar, el 4 de febrero, 2018 en Aba Sheikh y Francisco Padre Santo el por firmada conjunta declaración la documento para la Congregación sobre tema de importancia. Significativamente, el animación de materiales desarrollar proponiendo está y percepciones, y experiencias compartieron y Creación de Integridad e Paz de Justicia, General Servicio el con conjuntamente fue cual el en segundo, el en ahora, hasta reuniones, dos únicos sus En Consejo. y General rior Supe del dirección la inter-religiosopor diálogo de asunto el asumido Espero que el artículo en este ejemplar inspire interés entre Oblatos El Comité de Misión General nuevamente establecido también han - En otros lugares presencia y ministerio Oblato entre musulmanes Cila de metropolitana área el en particularmente Indonesia, En - tes dando vive Oblata comunidad nuestra Occidental Sáhara En - Fraternidad Humana para Paz Mundial y Viviendoy Mundial Paz para Humana Fraternidad Juntos, - - - - -

Oblatio l 15 l Ramon Maria Bernabe

E Burgos 2017. VaticanoConcilio del luz la a II maculada Rabat. ( a visita la durante alocuciones las y fraternidad la por documento el en Francisco Papa elementos importantes que han ocurrido en estos años; entre otras: la firmarecoge conjunta del no islámico, mundo y oblato carisma entre relación de perspectivas ciertas de población la de (100% Sáhara el en islam el encuentran que los textos: con de disparidad en vive se Islam el con encuentro el oblata, familia nuestra en artículo. pensando este Además de límites los para barcable ina describir, de compleja diversidad una presenta actual, expansión los creyentesdelIslam. de encuentro al misión la con relación en reto ese a responder tentará in artículo presente El misión. determinada una en carisma el tualiza contex se cómo y carismática inspiración la con no, o continuidad en está misión, o ministerio determinado un si comprobar es Oblato, cada para plantea estudio su que reto El VaticanoII. Concilio al posterior 1 * su incluso e etc., espiritualidad, legislación, teología, su Islam, El El carisma oblato aldel encuentro Isla m

A. Nuño López, Nuño A. El artículo fue preparado en 2018. Por tanto, en su última parte, la que habla que la parte, última su en tanto, Por 2018. en preparado fue artículo El E manifestado en diversos contextos, particularmente en la etapa la en particularmente contextos, diversos en manifestado cuáles son las constantes del carisma oblato y cómo éstas se han López Nuño Ángel D. doctoral, tesis su n l E o t i d r ) Historia L El carisma esencial de los Misioneros Oblatos de María In María de Oblatos Misioneros los de esencial carisma El s i u * I o i c a n g R . Facultad de TeologíaEspaña, Facultad de . Norte del s i o A l o s n o , i m o 1 , intenta identificar intenta , Oblatio - - - - - Oblati

Oblatio l 17 l Luis Ignacio Rois Alonso Oblatio l 18 l History conocimientos, visiones y necesidades...” y visiones conocimientos, experiencias, sus documento un en recoger musulmán: mundo el en ra gares en los que nuestra Congregación tiene una implantación misione o en Australia. americanas europeas, ciudades las en hacen lo que los o musulmanes) nativos los a derechos de igualdad sin minoría una formen lugares nos algu en aunque extranjeros considerados son no cristianos los (donde Asia o África de lugares otros en hacen los quienes a diverso es tos), Obla los salvo estable cristiana comunidad una sin y musulmana local 57 (1998)467-499. atención n.2. su viajea Argelia contacto directo de Eugenio con los musulmanes en Marsella y durante el escrutando y Argelia en Oblatos los de experiencia la examinando responder a estas dos preguntas recorriendo los escritos Buscaremos de san Eugenio, ministerios? otros con ocurrió como tal pensamiento, su en evolución alguna ¿Hay Islam? del creyentes los entre Oblatos sus a contexto deencuentroconloscreyentesdelIslam. justifiquen, sino sobre todo que inspiren, la misión de los Oblatos en un sólo no que carismáticos elementos identificar conseguir esperamos te, Finalmen Islam. el con diálogo el y interreligioso diálogo al cuanto lo más fielmente posible la evolución doctrinal de la Iglesia católica en relevantes para nuestros objetivos. Posteriormente, buscaremos oblato resumir carisma del constitutivos elementos aquellos buscando dador, fundización denuestrocarisma.Esossonnuestrosobjetivos. del Islam, está en continuidad carismática y a la vez posibilita una pro Tambiénencuentro al misión nuestra que demostrar poder quisiéramos propuesta. esa materializar para servir pueda que reflexión una ofrecer 3 2 enviar al Eugenio san de misionera visión la descubrir ¿Podemos Estudiaremos en primer lugar los escritos y la experiencia del Fun El Capítulo General de 2016 invitaba a “revisar el estado de los lu Seguimos a Y. Beaudoin, 2016 General Capítulo del Actas E l 3 . F o d a d n u Mg de Mazenod et les musulmans r

a l

t n e u c n e . OMI Roma 2017. Punto G. Islam. Puntos de Puntos Islam. G. Punto 2017. Roma OMI r 2 . El presente artículo quiere artículo presente El . o

e d l I s l m a , « Vie Oblate Life », ------vida. Es el espíritu que marca el discernimiento vocacional de Eugenio. no conocían a Cristo, y así “salvar sus almas”, aún a riesgo de perder la el deseo de anunciar el Evangelio de Jesucristo a los “infieles”, a los que evocaba musulmán, y árabe medio un en misión La época. la de venza para el joven Eugenio y para los grupos de fervorosos cristianos de Pro este tipo de misión. Esta breve referencia refleja un ideal que es común en bien encajaría Eugenio que Piensa Túnez. en destinado Capuchino carta una escribe le Glandevés Señora La rado. El caldodecultivo 154-183; Y. Beaudoin, “Algérie”, (1849-1850) Mazenod de Mgr de apostolique rêve Un life ofBishopdeMazenod. cluso presionarán al fundador para tomar una decisión. Lo cierto es que in que misioneros sus de número buen un con compartido misionero sueño un es época. Argelia la de romanos y franceses eclesiásticos los entre comunes expresiones eran ciertamente la aunque para evangelización, necesaria herramienta como francesa militar intervención la justificar para utilizan se que expresiones las incomodarán nos que to cier Por francesas. tropas las por Argelde toma la de después meses unos apenas 1830, en ya deseo este de rastros Encontramos Oblatos. sus allí enviar de posibilidad la entusiasmo con vio siempre Eugenio que, talvez,losOblatosen Argelia nolograroncontextualizar. y misionera concepción su en nucleares ser podrían que elementos llos aque buscando Fundador del corazón al acercarse intentará lectura tra material extraordinario un legándonos tema este estudiado han en Lamirande Oblatos y los Beaudoin de pp. fundación Argelia.Los la La fundacióndelacomunidadoblataen Argelia do quecreabaunacierta“mentalidad”yalimentabaunidealcomún. comparti espíritu decir,un Es post-revolucionaria. Francia la en neras Es ese mismo espíritu que hará surgir numerosas congregaciones misio 5 4 africana. tierra en establecía se que misión primera la fue Argelia de episodio el lugar segundo en presentamos importancia, su Por presbite al vocación su discerniendo está Eugenio joven el 1808, Beaudoin, Rey I, p 90. Carta del 27 de setiembre de 1808. Mg de Mazenod… 1782-1812 Dictionarie Historique , p. 478-482; É. Lamirande, , Rome1998,p.31. , « , Citado en Pielorz, , I,p.32-35. Études Oblates Études 4 hablando de un joven un de hablando Les Oblats en Algérie. The Spiritual », 14 (1955) 14 », 5 . Nues . ------

Oblatio l 19 l Luis Ignacio Rois Alonso Oblatio l 20 l History incluso llegar al martirio si fuera necesario, servir a la Iglesia y a los a y Iglesia la a servir necesario, fuera si martirio al llegar incluso vida, la dar de oblación, de contexto un en carisma los el vivir “infieles”, a Jesucristo de Evangelio el predicar podía las de se Argeliasalvación En la almas. y Iglesia la de utilidad la Dios, de Gloria la trabajando para misionera, visión su cumplir podía se donde lugar un era porque fundación esta Deseaba Argelia.a Oblatos los a asigne se que realizará hastacasi20añosmástarde. se no Argelia en fundación la francés, gobierno el ante congregación la de reconocimiento de falta la ellas entre circunstancias, diversas por oblats que debemos tomar actualmente” (Carta al p. Granier del 26 de octubre de 1849, los finalmente, c) infieles; los de conversión la principal: misionero fin el realizar imposible hacían encomendadas parroquias las b) dad; comuni en vivir de imposibilidad la y Oblatos los de dispersión la de causa a especialmente Regla, la según vivir imposible hicieron obispo el por exigidos condicionantes los a) tres: son todo sobre comunidad esa de cierre del motivos Los Congregación. la de misiones futuras en aprendido lo aplicar sabrá que Fundador el para escuela una será caso misión de“convertir”alosárabes. la éxito con afrontar puede apostólicamente viva que religiosa gación congre una sólo que convencido Está respetadas. sean evangélica) y vida comunitaria y una vida según el espíritu de la Regla (vida religiosa deben olvidar que estamos al servicio de los obispos a condición que la tampoco Pero principal. objetivo su olvidar deben no ciertamente ria), das por el obispo (administración de parroquias y dispersión comunita anunciar a Cristo. Si al inicio deben tolerar ciertas condiciones requeri poder para local lengua la aprendan Oblatos sus que recomienda eso árabes musulmanes los a salvación la anunciar a principalmente vayan misioneros sus que Quiere munidad). fundación (más tarde lo enviará en visita canónica antes de cerrar la co apostólicos) encontrasteconotrosobrerosdelEvangelio (hombres evangélica calidad de vida una viviendo abandonados, más 7 6 fra Este años. de dos fundación de La menos en Argeliafracasará San Eugenio envía a Tempier, su “alter ego”, para preparar la nueva Durante este tiempo de espera, Eugenio busca de diversas maneras , 4,p.172). “Nosotros tenemos en vista la conversión de los árabes pasando por el camino el por pasando árabes los de conversión la vista en tenemos “Nosotros Cf. PrefaciodelasCCyRRlos MisionerosOblatosdeMaríaInmaculada. 7 que son la población local. Por local. población la son que 6 . Écrits ------lo hizo durante su infancia en el exilio. Aquí nos concentramos sobre concentramos nos Aquí exilio. el en infancia su durante hizo lo mentos en que san Eugenio encuentra creyentes musulmanes. Sin duda Eugenio encuentrapersonalmenteelIslam sur, loqueprovocóladecisiónfinal. del África en Vicariatoun Apostólico asumieran Oblatos los que para gregación. A estos elementos se unió la solicitud de “Propaganda Fidei” la presencia en Argelia e incluso ponía en riesgo el conjunto de la Con problemas económicos causados por uno de los Oblatos, hacía inviable « L’Ami delaRéligionetduRoi », (Paris),t.120, p.168-194. n. 12,1874,p.431. es si sobre discernimiento un hace Eugenio diócesis. la de pobres más los hacia caridad de obras las en colaborar para dinero ofrece emir El en Argelia. franceses los de adversario y árabe emir El-Kader,de Abd huella documental ser descendiente del profeta, y un tal Demba de Senegal, han dejado su decía que Mohamed, tal un de casos Los musulmanes. algunos a tizará cuánto gozo vivió las ocasiones en que, como obispo de Marsella, bau con imaginar Podemos contexto. el importa no humanidad, la toda con experiencia misma esta compartir quiere que manera tal de ser su cado periencia de conversión. Para Eugenio, el encuentro con Cristo ha mar chinos” los convertir fácil más fuera si como intentarlo, inútil es que diría “se Escribe: bes. que el corazón del fundador ardía en deseo por la conversión de los ára entre losmássignificativos. siguientes los musulmanes, con Fundador del encuentros los facilita Como ObispodeMarsella principales deestudioesteapartado. fuentes las serán cartas sus y diario Su madurez. de etapa su en todo 9 8 Colaborar en la caridad. musulmanes. algunos de confirmación y Bautismo La situación de Marsella como puerto estratégico del Mediterráneo Nos parece importante para nuestro cometido revisar aquellos mo Migne, « Missions de la Congrégation des Missionnaires Oblats de Marie Immaculée Encyclopédie théologique Encyclopédie 9 . 8 . Pensamos que su certeza nace de su propia ex propia su de nace certeza su que Pensamos .

El 17 de marzo de 1837, recibe una carta , T.33, Dictionnaireconversions des

Yavisto hemos , p. 942. p. , », ------

Oblatio l 21 l Luis Ignacio Rois Alonso Oblatio l 22 l History El 23 de enero de 1857 propone al ministro de la Instrucción Pública la llamada especial de Dios para evangelizar los árabes del Mediterráneo. esa diócesis de encargado hubiera se mismo él Marsella, de obispo sido haber no de que, dice le rey Al Argelia. en obispado un establecer de defensor firme un Será realizarlo. de apropiada más manera la busca y corazón su en enraizado profundamente estaba árabes los de evangelización de motivaciones. claras no con quizás y infiel un de proveniente dinero, el aceptar lícito acciones quepodríanjustificarse como“derechodeconquista”. diversas con conversión la fuercen incluso e permitan no autoridades tudes cristianas, la conversión de los árabes sería fácil. Lamenta que las hubiera buenos sacerdotes que aprendieran la lengua y vivieran las vir ya hemos comentado Eugenio es un hombre de su tiempo. Piensa que si Como etc. incivilizados, infieles, considera que los a locales habitantes demos negar el tono de superioridad con el que Eugenio se acerca a los por primera vez a los creyentes del islam en su propio contexto. No po diario su en impresiones sus de constancia dejará Icosia, de obispo antiguo S. como de Invitado reliquias Agustín. las de El viajea Argelia. 22deoctubre al13denoviembre de1842 sentir. y pensar mismo ese tiene que obispo un de mando el bajo paganos, los congregación: un mismo estilo de vida y misión, trabajando para la evangelización de misma esa de pastor un con única misión una esa a congregación encargar es difícil, área un de evangelización de medio mejor el Norte él, o Para sur América. del África Lanka, Sri para Fidei Propaganda a dirige Eugenio que peticiones numerosas de misionera detrás está “estrategia” Esta sedes? estas de encargados ser pudieran de Ajaccio, Tánger y Argel sedes las incluya que Marsella en sede con arzobispado un de creación 12 11 10 El motivo de esta visita es participar en las ceremonias del traslado África. de norte del evangelización la para Propuestas

Citado porBeaudoin, « Missions OMI », n.12,1874,p. 417-458. Journal Mazenod,8décembre1847, 10 . Además, como obispo de la sede de Marsella, siente una Mg deMazenod… 11 . ¿Estaría en su mente que Oblatos dignos Oblatos que mente su en ¿Estaría . Écrits oblats , nota51. , 18. 12 . Eugenio encuentra Eugenio .

El proyecto El - - la fe, sin embargo sus “errores” y sobre todo el hecho de no reconocer no de hecho el todo sobre y “errores” sus embargo sin fe, la de Patriarcas los de la a recuerda vivir de manera su que dice bien Si prejuicios. superar de capaz es doctrinalmente Tampoco costumbres. sus de “indignidad” la Eugenio lamenta culto, de lugares los a respeto y silencio su fe, su de manifestación pública así dando Dios de delante postrarse de llamativo modo el valorar de pesar A espiritual. bilidad negativos otros de acompañado que no rezan o no asisten al culto. Es verdad que este comentario viene siona a Eugenio y que contrasta con la actitud de los “malos cristianos” 1874, p431. Chinois! les convertir de facile plus est s’il tenter,comme la de inutile c’est que dirait on peuples; ces de conversion la pour montrent qu’ils zèle de peu le et découragement leur par dépitent vous ils Algérie; cette toute dans Christ Jésus- de grâce la sur assez pas comptent ne et Dieu en confiance de assez pas n’ont prêtres Les l’Église. de foi la à et Dieu de connaissance la à amener les par finît ne on précautions de beaucoup et soin de peu un qu’avec impossible paraissait me avec qu’il eux, d’amitié rapports des a qui Suchet, monsieur à dire de m’empêcher néanmoins pus ne Je pères! leurs patriarches ces de religion, la et mœurs les pour dégénérés, sont qu’ils Ismaël, et Abraham patriarches des temps les rappelaient nous coutumes leurs et tentes leurs Si religion. vraie la de connaissance la à parvenir de d’espérance peu si donner et erreurs profondes si de dans plongées gens bonnes ces voir de âme mon de razones corrompidos»,«infieles»… «co abusados», pueblos de supersticiones las y falso culto el tiempo tanto hace desde inspirado había demonio «el superstición», la de «esclavos «superstición», errores», mi de lugares en aceptarlas a 1826, de Regla la en escuelas o rroquias pa las aceptar no de pasa se ejemplo, Por continentes. otros a Oblatos los de envío del después un y antes un tienen Regla la de afirmaciones algunas que llamativo Es original. inspiración su traicionar sin sionera mi visión su en evolucionara Eugenio san que hizo Francia de rentes Como superiordeunaCongregación enexpansiónmisionera ir másallá cierta repugnancia. Ciertamente la visita es demasiado corta para poder siente incluso desviación, una como islámica doctrina la Juzga Dios. a complacer pueda no religión su que hace salvador, como Jesucristo a 14 13 dife culturales contextos otros en Oblatos los de experiencia La Aprecia la manera de orar de los musulmanes lua meta: pbain edd» «roe lmnals, «profundos lamentables», «errores perdida», «población muestras: Algunas Este párrafo resume su impresión general impresión su resume párrafo Este 14 . 13 que podrían revelar una hipersensi una revelar podrían que : « : Hélas! je gémissais dans le fond le dans gémissais je Hélas! » (« . Es algo que impre Missions OMI”, n. 12, n. OMI”, Missions ------

Oblatio l 23 l Luis Ignacio Rois Alonso Oblatio l 24 l History tener un pudiendo contacto directo, No Eugenio va abriéndose abandonados. a una más nueva visión están mi o Jesucristo a conocen no aún cando una mayor incursión misionera y la proximidad con aquellos que bus siempre tomar, debe se que dirección la decir incluso e consejos mostrará muy activo multiplicando la correspondencia, es capaz de dar Se misionera. aventura esta en pasivo espectador un será No enviados. Eugenio, empatía con sus misioneros y con los pueblos donde éstos son evolución podremosidentificarlasconstantesdelcarisma. la en sión intocables. consideraban se que ceremonias las de algunas cambiar pudiéndose misión de países nicates hisSpirit nes, etc. lengua local, ceremonias catequéticas, la manera de predicarlas misio al nuevo contexto misionero: catecismos con ilustraciones, cantos en la Francia, seránaceptadosen“territoriodemisión”. rios que ministe la caridad pueda los inventar. todos Algunos ministerios a “prohibidos” en prisioneros, y jóvenes los de ministerio el y rios a lapresenciaencuatrocontinentes. gación MisioneradeReligiososquevivenencomunidad. puntos: elenco sinpretenderserexhaustivos. parecen ser las constantes esenciales del carisma. Nosotros haremos un lución evo esta de detallado estudio un hecho han otros, entre Nuño, Ángel Oblato. cada de concreta misionera experiencia la concreto. territorio empieza a percibir cómo se va sionera a través de la experiencia de sus propios misioneros. Así mismo - Se pasa de la predicación de misiones parroquiales misiones de predicación la de pasa Se - - Se pasa de concentrarse en los habitantes del campo de Provenza, - Se pasa de una sociedad de sacerdotes diocesanos, a una Congre En cuanto a los san de empatía de capacidad enorme la de nace evolución Esta - Se adaptan algunas de las prácticas de los Misioneros en Francia en Misioneros los de prácticas las de algunas adaptan Se - 16 15 15 Incluso en la manera de predicar las misiones hay ciertas “concesiones” en los F.Santucci, , señalando aquellos elementos que cambiaron y aquellos que aquellos y cambiaron que elementos aquellos señalando , Instrucción para las Misiones Extranjeras Misiones las para Instrucción , AOSR, Rome2004.Nuño, Eugene de Mazenod, Co-operator of Christ the Saviour,the Christ Commu of Co-operator Mazenod, de Eugene El carisma crece, se expande y se contextualiza en contextualiza se y expande se crece, carisma El elementos que “cambian” contextualizando El carisma

… retenemos los siguientes esa inspiración en cada

El p. Santucci y d. y Santucci p. El . Estudiando esta Estudiando . 16 , los santua los , ------pación permanenteenlascartasqueEugeniodirigeasusmisioneros. Evangelio según la Regla. El cumplimiento de la Regla será una preocu es laqueestamosllamadosacompartirconlosmásabandonados. experiencia Esta Él. con colaborando y redimido ha nos que Jesucristo a siguiendo santos, ser a llamada la en renovarse en insiste Se clave. rá entodacircunstancia: diciembre de 1860. En ella constata la labor de los Oblatos que operan que Oblatos los de labor la constata ella En 1860. de diciembre de 15 el Fidei, Propaganda de Prefecto Barnabò, Monseñor a dirigida cartas de san Eugenio. Al final de su vida nos llama la atención, la carta las en misionero otras trabajo este de referencia de Tenemosreligiones. alguna creyentes los entre cristianos, los son lo como minoría, una luces sobrecómoserOblatoenesecontexto. a la población local, como él deseaba, ni si él hubiera adquirido nuevas dedicado hubieran se y medio Oblatos el en inmersión sus su continuado hubieran si pasado hubiera que lo saber podemos No Argelia. de experiencia la de fracaso del causa a truncada quedó evolución posible Esta Islam? el sobre pensamiento su en evolución alguna ¿Hubo Papa. el piensa y siente como tiempo, su de Iglesia la en mayoría la siente y piensa como siente, y piensa Él campo. este en tiempo su a adelantado ¿Evolución delpensamientodesanEugeniosobre elIslam? a queseansantos. Hay que llevarlos a sentimientos humanos, luego cristianos y ayudarlos sacramentos. los y Evangelio el accesible haciendo lengua, misma su ministerios. y misiones nuevas a apertura de criterio el es pobres, más los donados, aban más los trilogía de salvación de esta necesidades las criterio. Además, con como acuerdo de ministerios otros u unos eligen Se mas. temporalmente. En Sri Lanka los Oblatos contactan con los musulmanes. Allí son musulmanes. Allí los con contactan Oblatos los Lanka Sri En un Mazenod de Eugenio en buscamos si decepcionaremos Nos - al las de salvación la Iglesia, la a servicio el Dios, de gloria La - - La vida en comunidad es exigida y las excepciones toleradas solo el viven que apostólicos”, “hombres todo sobre son Oblatos Los - la es salvador Cristo con personal encuentro de experiencia La - Por otra parte hay ciertas La proximidad con la gente, viviendo su misma vida, hablando vida, misma su viviendo gente, la con proximidad La constantes en las que el Fundador insisti - - - -

Oblatio l 25 l Luis Ignacio Rois Alonso Oblatio l 26 l History lación con otros ministerios, en otros lugares y contextos, a lo largode lo a contextos, y lugares otros en ministerios, otros con lación conversiones tanardientementedeseadasporél. san Eugenio su gozo por ver que sus Oblatos habían colaborado en esas podemos aventurar una respuesta. Nos conformamos compartiendo con no disposición nuestra a datos los Con diferentes? procesos y caminos metros, ni más ni menos difíciles que otros contextos, pero recorriendo pará otros sigue vez tal musulmanes los de conversión la que ahora rá deramente conversiones milagrosas entre hinduistas y budistas y, como cosa verda des Musulmansmême ontouvertlesyeuxàlalumière et, l’Église de sein le dans entrent Bouddhistes de nombre bon mais Dieu y opère des conversions éclatantes. Non seulement les chrétiens y sont renouvelés, Oblats des missions les Dans misères. ses toutes et ignorance son dans chacun croupir laisse qui quiétude de système un suit l’on où Colombo de vicariat le dans semblable de vu rien jamais n’ai Je prodigieux. vraiment sont en fruits Les Marie. de Oblats nos Ceylan à donnent que missions des reçois je que relations les passer faire lui pouvais un con representada visualmente quedar puede que Evolución Iglesia. prácticas desarrolladas por los y misioneros, los fieles yactitudes los pastores de la las en notable también es evolución Esta abismal. parece nos evolución la teológica, justificación su en entrar sin ahora, y antes días. este campo, especialmente desde el Concilio Vaticano II hasta nuestros en católico doctrinal pensamiento del evolución la a asomarnos tante impor es eso Por época. su de eclesiales documentos los de presiones ex mismas las utiliza que Yadijimos Sede. Santa la de magisterio al misiones concretas. las en inspiraciones esas contextualizado han hijos sus que en concreta manera la compartir y estudiar al futuro el en enriquecida verá se que misión oblata al encuentro con los creyentes del Islam. Una inspiración una para inspiradores elementos aquellos ofrecernos puede sí vida, su 17 Papas los por utilizadas expresiones las de tono el comparamos Si atento estuvo siempre y Iglesia la de hijo fiel un fue Eugenio San re en Eugenio san por experimentada evolución la embargo, Sin L a «

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RM 18 Post-Sinodal Exhortación la en Francisco Papa El diá el sobre doctrina la VaticanoConcilio II, el desde efecto, En , dedica específicamente cinco párrafos al diálogo interreligioso (n Por su importancia señalamos algunos de los documentos elaborados por el por elaborados documentos los de algunos señalamos importancia su Por 56).También ha sido importante la labor del que actualmente se Redemptoris missio (2000). (1991), La espiritualidad del diálogo interreligioso diálogo del espiritualidad La , 55), así como la alusión sobre la acción RM 28) y en el diálogo interreligioso diálogo el en y 28) El cristianismo y las religioneslas y cristianismo El (2011). Junto a ellos otros documentos otros ellos a Junto (2011). Diálogo y misión Evangelii gau Evangelii (1999), 18 (1996) y (1996) . Poco . (1984), El tes El ------

Oblatio l 27 l Luis Ignacio Rois Alonso Oblatio l 28 l History cación detallada de este recorrido expli la en extendernos podemos no siglos. Aunque últimos dos estos en recorrido ha se que el camino largo un sido Ha religiones. otras de experiencia misionera cotidiana, han vivido el encuentro con creyentes convicciones. propias sus mejor vivir a cristianos los a también ayudar puede siglos” los de largo lo a acumulada “sabiduría Esta suscita. Espíritu mismo el que cauces como Dios, hacia camino de comunitaria expresión una a acercan que cristianas, no religiones de sagradas expresiones y cultos magisterio dela Iglesia habla de“diálogointerreligioso”. nos ayuda a comprender mejor todo lo que el magisterio declara cuando tentar explicar el hecho religioso. Nos parece que el uso de este término in para utilizado es humanidad” la y Dios de “Encuentro programada. la vida, tanto personales como comunitarias y no es una mera actividad de dimensiones las todas toca y todos a implica encuentro Este vías. o tradiciones diferentes desde religiosa experiencia su viven que yentes cre entre da se encuentro El él. a reduce se no pero diálogo el engloba que aesetérminoselehaidoampliandosucamposemántico. encontraremos días, nuestros hasta VI Pablo desde pontifico, gisterio tas. Sin embargo, si estudiamos el uso de la palabra “diálogo” en el ma espontáneamente nos parece que es algo que deben interreligioso” hacer los especialis “diálogo en pensamos Cuando punto. determinado un sobre un determinado tema, a veces buscando llegar a un acuerdo sobre discuten o ideas intercambian personas las que la en actividad una es Lo primero que viene a la mente cuando utilizamos la palabra “diálogo” gica. Los documentos magisteriales hablan de “diálogo interreligioso”. Encuentro decreyentes dediferentes religiones herramientas quenosayudenacumplirnuestrosobjetivos. 19 supuesto por que “encuentro”, palabra la preferiremos Nosotros terminoló cuestión una de paso al salir queremos lugar primer En Han sido muchos los creyentes y también los Oblatos que, desde su Un buen estudio sobre el tema en J.J. en tema el sobre estudio buen Alemany,Un , UniversidadPontificia Comillas,Madrid2001. 19 , si quisiéramos aquí ofrecer algunas El diálogo interreligiosodiálogo El el en ------el lógico el creado; lo todo de progreso y liberación la buscan que ecológica y político-económica social, humanitaria, índole de vidades de los hechos directa; más humana relación la personal, contacto el diante me religiosas tradiciones de personas de encuentro el como entendido del trata Se apropiado. más creemos lo donde nes de otras religiones. Reflexiones y orientaciones sobre el diálogo y la misión la 1991. Aquí nosinteresansobretodo los n28-35. y diálogo el sobre orientaciones y Reflexiones religiones. otras de evangelización de los pueblos, parte, una por cruzadas, las por colectivo imaginario nuestro en zadas sinteti quedan posturas esas cristiana, perspectiva la Desde diferentes. portante. Siglos de encuentros y desencuentros han provocado posturas inesperada, expansión en la que la dominación e militar jugó rápida un expansión papel im su padecido ha tarde Más cristiana. doctrina la de otras, entre desviación, una era que pensando Islam el nacer templado con ha Iglesia La desencuentros. y encuentros de convulso, ricamente proselitista”); intención “doble una sin y creaturas otras entre creaturas (como ción crea la con armonía en y paz en justo, más mundo un juntos construir conveniencia); por simulación ni inferioridad, de complejo ni rioridad, supe de complejo (ni identidad propia nuestra en crecer para otro el por enriquecer dejándonos religiosa experiencia la compartir otro); del monio y Anuncio mutuo (ni proselitismo ni omisión; acogida y escucha Testifundamentalismo); ni sincretismo ni humildad; y (honestidad na podemos resumir así: Caminar juntos para encontrar la verdad más ple que hay que cultivar para que se produzca un verdadero encuentro y que distintas religiones. E Encuentro de la experiencia espiritual o religiosa t n e u c n e dáoo nerlgoo nsto uiiaeo “nunr” allí “encuentro” utilizaremos nosotros interreligioso, diálogo del En el documento el En El encuentro de creyentes cristianos con los del islam ha sido histó las señalado han se documentos diferentes En 20 , diálogo sobre la verdad religiosa de cada tradición; por último, por tradición; cada de religiosa verdad la sobre diálogo , Pontificio Consejo para el diálogo inter-religioso y la Congregación para la para Congregación la y inter-religioso diálogo el para Consejo Pontificio r o

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Oblatio l 29 l Luis Ignacio Rois Alonso Oblatio l 30 l History riencias dealgunosMovimientoseclesiales…) Expe Massignon, Louis Foucauld, de (Charles mutuo descubrimiento el y respeto profundo el desde Islam el con encuentro de iniciativas de florecer un contemplamos XX siglo pasado del inicio musulmanes. Al creyentes con confrontación violenta la a violencia con respondieron que figuras Tampococautivos…). faltaron redimían que religiosas nes Órde las Llul, Ramón (Francisco, violencia no la o diálogo el desde No Islam del creyentes otra. los con encuentro el por buscaban que figuras faltaron egipcio, Sultán el con encuentro su en Francisco san y cación delgrupodemártires Argelia. Beatifi la próximamente, celebrará se y aprobado ha Francisco Papa El días. nuestros fue y global sociedad la en impactado ha Esto terroristas. fenómenos nuevos incluimos que los entre violencia de situaciones se dando siguen Lamentablemente encuentro. auténtico el desarrolla se donde gar lu el es cotidiana vida la Ciertamente tradiciones. ambas de creyentes versidades desdelaladeraislámica. en nuestros días. También se observan esfuerzos de instituciones y uni dinámica y viva muy muestra se evolución Esta camino. el desbrozar a Árabe-Islámicos) y sus periódicas publicaciones y cursos, han ayudado nes, entre las que destacamos el PISAI (Pontificio Instituto de Estudios y regiones contextualizan este magisterio. La labor de varias institucio declaraciones comunes. Las Conferencias episcopales de ciertos países movido eventos junto a autoridades islámicas reconocidas, con algunas encuentro entre creyentes. Además, en numerosas el ocasiones se han inspirado pro han que documentos numerosos elaborado ha rreligioso, islámica religión la de declaración conciliar en que se acojan positivamente algunos elementos de amaraloscreyentesdelIslam testimonio de entrega de su vida imitando a Jesucristo, sin dejar por ello Islam son luces de inspiración para muchos porque ellos han sabido dar tro con nueva profundidad. También los mártires cristianos en tierra del encuen el posibilitado ha experiencias sus de estudio El posibilidades. 22 21 los en influye esto todo punto qué hasta saber difícil es Siempre una encontrar para II VaticanoConcilio al esperar que Tenemos otras abierto han religiosas tradiciones dos las de “místicos” Los Nostra aetate hasta épocas las todas en habido ha los Islam del tierras en cristianos Mártires , 3. 22 . El Pontificio Consejo para el Diálogo Inte Diálogo el para Consejo Pontificio El . 21 . ------bona, el 12 de septiembre de 2006, puso en evidencia el conflictivo en zación enlapropiatradiciónreligiosa. profundi una provoca encuentro ese casos, otros En profundidad. con estudiar pena la vale que fenómeno confesión, de “cambio” de sentido el en “conversiones”, algunas provocado ha creyentes de encuentro el que constatamos parte otra Por violentamente. perderla de extremo el hasta algunos fe, su y vida su exponiendo encuentro este realizan chos mu que sabiendo realidad, esta a ojos los cerrar podemos No 2016. de general Capítulo el en reflexión la provocaron que motivos los de uno tent/uploads/2018/05/ACW-Spanish-Translation-Intro.pdf https://www.acommonword.com/wp-con musulmán. mundo del autoridades 138 por violentos”. “fundamentalismos de califica Francisco que los por generada tensión la late números ambos En islámicos. declaran se que países aquellos en culto de libertad su respetando cristianos los hacia islámicos reciprocidad emigrantes y los a afecto y acogida cristiana parte por pide, mismo Así mutuo. enriquecimiento un ocurra que para diálogo el en En el n 253 pide una adecuada formación de los posibles interlocutores la de elementos varios práctica de religiosa islámica, incluyendo positiva su veneración por Jesús valoración y María. una hace 252 n el En días. nuestros en importante especialmente es Islam” del creyentes los Exhortación la Apostólica tiempo, nuestro de Iglesia la para pastoral” “programa su en dice cisco aportar alencuentroentrecreyentes. llamar la todo atención para acoger sobre lo que desde la y vertiente islámica puedan documento este resaltar importante Creemos amor”. de mandamientos dos práctica: y fe nuestra en esencial más de hay que lo también es que común, es nos que lo de base la sobre nosotros con encontrarse a cristianos los a invitamos musulmanes, como Corán, do vosotros” se conoce como la declaración “Una palabra en común entre nosotros y que la en desembocó que trabajo Papa, el por dicho lo a respuesta una importantes del mundo islámico intentaron en varias ocasiones elaborar cuentro entre creyentes cristianos y musulmanes. Algunas instituciones 23 Quisiéramos concluir este apartado reseñando lo que el Papa Fran El Papa Benedicto XVI, en un discurso en la Universidad de Ratis Una palabra común entre vosotros y nosotros 23 . Esta declaración concluye: “Así, en la obediencia al Sagra Evangelii gaudium Evangelii ., 13 de octubre de 2013. Firmada . Para él, la “relación con “relación la él, Para . ------

Oblatio l 31 l Luis Ignacio Rois Alonso Oblatio l 32 l History nuestros descubrimientos en este campo. Es importante para la misión, la para importante Es campo. este en descubrimientos nuestros compartir urgente es eso por experiencias, otras entre sí, que Creemos días? nuestros de oblata vida la y misión la para paradigma un Islam” Iglesia” la de obra toda de paradigma el es misionera salida “la Francisco Papa al según aún, Más carisma. nuestro con relación en afirmamos lo Esto mismo religiosa. vivencia propia la de profundización una producir de la auténtica predicación es la que se hace desde el testimonio de vida, de testimonio el desde hace se que la es predicación auténtica la práctica seráunelementoelocuente yellugarordinariodeencuentro. de pertenencia a la comunidad de los creyentes del Islam (Umma). En la sentimiento el con sintonizar y iluminar pueden que evangélicos lores una comunidad inserta, puede hablar al mundo islámico de aquellos va conocimiento quesetienedeJesúsdesdelaperspectiva islámica. el interroga e ilumina experiencia Esta salvador. Cristo con personal encuentro el es caso nuestro en que profunda, más identidad su desde riencia religiosa y la de san Eugenio. Cada uno se encuentra con el otro expe nuestra impregna que lo alto por pasar puede no carisma nuestro desde verdadero y sincero encuentro un embargo, Sin islámica. fe de la universo el en enunciado nuestro plantea vez su a que problemas salvador. tes delIslam. constantes que nos parecen pueden enriquecer el encuentro con creyen El carismaalencuentro delIslam nuestro aprendizajeenesteámbito. compartir para guía como servir pueda que camino pequeño un ción continua a Desbrozamos carisma. el para importante también es pero 24 - - - aquellas presentamos carisma, nuestro de perspectiva la Desde Un verdadero encuentro entre creyentes cristianos e islámicos pue La experiencia religiosa de encuentro (y conversión) con Cristo con conversión) (y encuentro de religiosa experiencia La La vida comunitaria vida La Predicación como Vida evangélica. Vida como Predicación E Evangelii gaudium t n e u c n Destacamos esta dimensión, aunque somos conscientes de los 24 . ¿Podría ser la experiencia de “salida al encuentro con el con encuentro al “salida de experiencia la ser ¿Podría . r o

e d l , n.15.

a c n e r r Una vida de cercanía e intensa caridad, en caridad, intensa e cercanía de vida Una a m s i o t n e i m i c e u q i

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- - - - - muchas posibilidades de encuentro “coloreado” con nuestro carisma y carisma nuestro con “coloreado” encuentro de posibilidades muchas abren se Aquí creado. lo con armonía y paz justicia, mayor conseguir del pueblo al que somos enviados y contribuyendo con la sociedad para parte sintiéndonos entregada, y sencilla vida una desde Creación, la de ver oleerennosotroselestilodevidaJesús Deberíamos vivir de tal manera que los creyentes musulmanes pudieran los laicos) son un signo y testimonio elocuente y apreciado por el islam. que viven los votos religiosos (o los consejos evangélicos en el caso de hombres sentido, este En (Prefacio). apostólicas virtudes las viviendo gaudium se enorgullecen» ( no y monjes y sacerdotes hay ellos entre porque es eso y creen, quienes amor,para en cuentro concreyentesislámicos en el en embarcados cristianos de contemporáneas sensibilidades con también y Francia de postrevolucionaria época la en religiosas órdenes que conecta con san Eugenio y su idea de sustitución (reparación) de las hablar también de dar la vida por otro, en este caso por los musulmanes, podríamos Además (mártir). hermanos los con-por-en y Cristo por-en con- comunión y oblación permanente en vida nuestra de minuto cada viviendo y (místico) ojos sus desde mundo el veamos que forma tal de crucificado Cristo a unir) dejarse mejor (o Unirse define. nos más que término el en condensan se los místicos y de los mártires. Dos dimensiones que en nuestro carisma santuarios. sus en visita la incluso e Mesías, el Jesús, de Madre virgen la como ce dejará indiferente al creyente islámico que conoce a María y la recono no esto carisma, nuestro desde encarnamos lo y Evangelio el vivir de mariano “estilo un hay si convicción: firme una con hago lo y culo parte delafamiliaoblata. sientan se musulmanes que provocado han contextos algunos en que 27 26 25 - - - Místicos y mártires: Oblación. Cerca de los pobres María. Badaliya eseltérmino árabeque LouisMassignonutiliza. ( Iglesia» la en evangelizadora actividad de mariano estilo un «Hay «En quienes dicen: “nosotros somos cristianos”, encontrarás a los más próximo , n.288).

Por primera vez nombro a la Madre de Jesús en este artí este en Jesús de Madre la a nombro vez primera Por Corán , sura5,85). , El trabajo por la Justicia la Paz y el cuidado oblación 27 . Hemos evocado la importancia de . En efecto, nuestra oblación es lo es oblación nuestra efecto, En . 25 . Evangelii 26 “ - - -

Oblatio l 33 l Luis Ignacio Rois Alonso Oblatio l 34 l History y unicidad de Dios nos reta y provoca para que tengamos que profun que tengamos que para provoca y reta nos Dios de unicidad y unidad radical de confesión Esta islámica. fe de profesión la shahāda, dical más inspiradoresparavivirnuestrocarisma. elementos, esos todos exponer intención nuestra de Escapa carisma. nuestro y na cristia vida nuestra hondura mayor con vivir a ayudarán nos que tos El Islamalencuentro delcarisma violenta (guerra) paradefenderoexpandirelIslam. debido paraconocermejorelIslam. El existe. que lo todo de sustento el y clave última la tiene Dios que nera de aceptar lo que acontece como “voluntad de Dios”, en el sentido sagrado. lo Tambiéncon encuentro de dimensiones ma la llamativa es nuevas a abrimos nos inculturada, más forma una de orando si, familia Dios, las jaculatorias, etc.…) pueden enriquecer nuestras tradiciones de de nombres bellos los de recitación la (como piadosas prácticas otras y ayuno de tiempos los fiestas, las silencios, los ora), que (cuerpo ciones llamadas públicas a la oración pautan el ritmo vital y social. Las postra Las orantes. comunidades somos ellos de medio en y orante pueblo un con coherencia. de la hablar cabe contexto este En evangélica. vida de calidad nuestra sobre cuestiona nos definitiva En musulmana. comunidad la para profeta del recordar la veneración por las tradiciones trasmitidas por los discípulos y meditación de la Palabra. También en leer y vivir la Regla que podría estudio el sobre insistirá Eugenio San santas. Escrituras las a debemos rrección deJesúsyenlaacciónDioshistoria. profundizar en lo que significa creer en la Encarnación, Muerte y Resu a también reta nos Islam, el en confiesa se como tal trascendente Dios un parte, otra Por Trinidad. Dios de cristiana imagen nuestra en dizar 29 28 oración la por pautada diaria vida La - Libro al fidelidad La - ra unicidad y trascendencia Dios: de religiosa experiencia La - elemen tiene encontramos, que creyentes los por vivido Islam El . “No hay más Dios que Allah y Mohamed es su enviado”, es la es enviado”, su es Mohamed y Allah que Dios más hay “No . yihad Las otras más comunes: lucha por construir una sociedad musulmana, y lucha y musulmana, sociedad una construir por lucha comunes: más otras Las aprendizaje este en iniciarnos puede PISAI del Islamochristiana” “Revista La 29 28

pero con cierto temor recogemos algunos que pudieran ser como esfuerzo por vivir las exigencias de nuestra vocación , el Corán nos recuerda la veneración que veneración la recuerda nos Corán el , . El pueblo musulmán es musulmán pueblo El . ------morales podemos entrar en conflicto, también es verdad que podemos que verdad es también conflicto, en entrar podemos morales otro ese ser nombre delacaridadquecomoOblatosestamosllamadosaencarnar.puede hospitalidad La cultual). limosna la en así es (no musulmán es no quien con incluso practica se hospitalidad la Islam el es el concepto que más se aproxima al de la caridad cristiana ya que en tal comodeseabasanEugenio. pueden mantener vivo el fuego de la presencia de Dios en cada instante, nombre de Dios se hace muy presente en las expresiones cotidianas que seriamente. iglesias. nuestras visitan o cristianos prepararse sino improvisarse debería no que Algo comunes encuentros nuestros para palabras darnos pueden que similar lenguaje un utilizan lado otro y uno tradición. de místicos los Además, nuestra en vez tal considerados menos son que Dios de Misterio el con encuentro de aspectos esos islámica, ladera la desde descubrir, cernos comprensión delostextosbíblicos. la en ayudarán nos ocasiones algunas En cristianos. de generaciones primeras las y profetas patriarcas, nuestros de vivir de histórica nera ma la a acercan nos islámicas tradiciones Ciertas fe. nuestra inspiran que figuras grandes las perspectiva otra desde conocer a ayudarnos de caminando enfe,esperanzaycaridad peregrinos somos que dicen RR y CC Nuestras trasciende. nos que tud pleni una hacia humanidad como juntos caminando pero tradición, su rantes en esta vida, buscando con otros la verdad plena, cada uno desde itine como humana dimensión nuestra recuerda nos Peregrinar rianos. santuarios algunos custodiar y animar a llamados sido hemos Oblatos Los santos. lugares los a regrinación carias, puedeinspirarnosytalvezacercarnosmásalespíritudeJesús. ban actividades las incluidas islámica, comunidad la de finanzas las y préstamos los comprender de manera la ejemplos, posibles otros Entre musulmanes. los de ético comportamiento el en inspiración encontrar 31 30 Los - - Jesús, María y los profetas, Peregrinos. - ético comportamiento el moral, La - hospitalidad La - Tendríamos que estar atentos a los musulmanes que peregrinan a santuarios a peregrinan que musulmanes los a atentos estar que Tendríamos C 31. místicos musulmanes místicos Uno de los pilares de la práctica islámica es la pe la es islámica práctica la de pilares los de Uno . Creemos que la hospitalidad que exige el Islam el exige que hospitalidad la que Creemos . pueden inspirar nuestra oración y ha y oración nuestra inspirar pueden venerados en el Islam. Su visión pue 31 30 “. , especialmente santuarios ma santuarios especialmente , . Si bien en algunos valores algunos en bien Si . ------

Oblatio l 35 l Luis Ignacio Rois Alonso Oblatio l 36 l History familia oblata. textos venerados en el los Islam, pueden enriquecer nuestras impregna tradiciones de que esencial y sencilla vida la creado, lo por respeto el desierto, del espiritualidad la que también destacar Queremos ración. inspi alguna encontrar podemos también que las de sufíes”, “tariqas con todo sobre confraternidades, de través a Islam el con profundo tro y nuestro encuentro con Dios. Algunos cristianos han tenido un encuen a descubrirnuevasperspectivasdelmismo. el Islam puede enriquecer nuestra percepción del carisma ayudándonos mundo el islámico está plenamente integrada en nuestro carisma misionero con y que encuentro de misión la que convicción: doble nuestra encuentro de los creyentes del Islam. En este artículo hemos expresado al misionero aprendizaje nuestro 2016, de general capítulo el pidió nos como tal compartir, de momento el llegado ha Congregación la de ria histo de años 200 de Después islam. el con encuentro al Fundador del experiencia la ampliamente recogido Hemos contexto. este en mente violenta arrebatada sido ha vida cuya Oblatos algunos con contamos las regiones geográficas y no siempre de manera armoniosa, no en vano de bella página una evangelización. escrito También hoy han que este encuentro se contexto realiza en casi este todas en vida su vivido han Oblatos los donde lugares diversos los En carismáticas. “constantes” nuestras de muchas convergen Islam el con encuentro el en que decir cesidades de la Iglesia y de los más abandonados nos colocan. Podemos ne las y misionero mandato el donde allá Oblación, su y Misión su en Islam es una gracia y una oportunidad. Somos colaboradores con Cristo Vivirdel creyentes los con encuentro de contexto un en carisma el C c n o l n ó i s u Luis IgnacioRois Alonso, Misión OMIdelSáhara [email protected] i m o - - - - - T Ilud) andthe Sultanate ofBuayanor saRaya. sa Sultanate as known (sometimes Maguindanao of Sultanate the ates: Sultan great two the of seats the was Province Empire Cotabato And Jolo, was the center of the famous Sultanate of Sulu and North Borneo. particularly Sulu, Muslims. were time that at population majority the ence of a Christian Mission in big town centers in the Cotabato Empire, pres the Despite Philippines. inthe peoples Moro the of “homelands” as known were provinces Both Sulu. and Cotabato of Provinces pire” “Em the – Philippines the of Peoples Moro the by inhabited regions two entrusted Rosario del Bishop missionaries, pioneer the to known Little 1939. in SJ, Rosario, Rev.del Most Luis Zamboanga, of Bishop Matalam, MagpetandKidapawan. Carmen, of Manabos Apo Mt. & Aromanen the and Mountains, man Kula the in Manobos Dulangan the Upi, Teduraysin Lambagians and the with particularly peoples, Indigenous the among work the is third the and Luzon); Visayasthe and from migrants/settlers of Church (the pastoral work towards building the “special” Local Church in Cotabato the is second Sulu. The in primarily but Cotabato in peoples, Moro the among Witness and Work OMI the is first The Philippines. Southern the in Mission OMI the shape to continue that narratives mission three Living with Muslim s in he SouternPilippines t h Olts cetd h Msin t h ivtto o te then the of invitation the at Mission the accepted Oblates The e artvs f h OI iso i te hlpie ae inti are Philippines the in Mission OMI the of narratives he ne n te uuAcieao ot ol Wr I Tee are There II. War World post Archipelago Sulu the and ince Prov Empire Cotabato “Modern” of history the to tied mately Vita etMissio E l o e s i “J n u ” M e r o d a c , i m o Oblatio

------Oblati

Oblatio l 37 l Eliseo “Jun” Mercado Oblatio l 38 l Vita et Missio with the hope that someday they would see and appreciate our “riches our appreciate and see would they someday that hope the with them, with working and them to relating but them, converting of sion to illu an had never They intended Muslims. the with relationship friendly a consciously have Sulu in missionaries OMI The it! was That exercises”. grammar and dictionary a wrote I Tausuglanguage), (local learned I Moro. a like talked I Moro, a like dressed I Moros. the with GeorgeDion, Fr.as pioneers, Oblate education. including friendship services, social Vaticanbefore decades of (even centers mission became Oblate II) the mus surfaced yet again in the Moro Rebellion in the early 1970’s;and early the in Rebellion Moro the in again yet surfaced mus ani same this Then Rebellion. Kamlon to 50’sassociated early the in animus anti-Christian an nurtured rebels And towns. into right came bandits as “jittery” were areas mission the in places Many rebellion. Moro and banditry of problem the faced Missionaries the then, Even roses. of bed not was mission the Sulu, and Cotabato both in leaders ary Life:1996). friends and neighbors to the Moros” (Fr. Dion’s Adventures in Mission they have; to be kind and “what charitable to share neighbors; and to simply to become came They Christ. Jesus of following the of peratives im the of translations concrete the were peace, and justice of ministry The building of schools, housing projects, livelihood programs, and the ( prisoners & sick the comforting homeless; the to of food to the hungry; drink to the thirsty; clothing to the naked; shelter that speakeloquentlyoftheGoodNews. mercy” of works “corporal as known then was what more and Word the of proclamation less as described be could ministry and work The Moros. the of development at aiming cooperatives and unions credit initiated and Star; Sulu and Cross Mindanao the and published that (Cotabato Jolo) presses printing established clinics; opened Sulu); of (the Notre Dame School systems in both Cotabato and the Archipelago the mission in the Archipelago of Sulu. The Oblates established schools perior) in the mission in Cotabato and Fr. George Dion – the dynamo in and wealth”. While the early Oblate pioneers had become friends with the Moro imperatives evangelical the heart to took Oblates pioneering The This spirit was the driving force for Fr. Gerard Mongeau (OMI Su With the many stories of killings and banditry, and Moro rebellion, i m o , put it: “right from the beginning, we began working began we beginning, the from “right it: put , Matthew 25: 35-36). 25: - - - - - 15, 2008, a group of “terrorists” landed in the Janaury remote island on of And, Tabawan2000. 28, December on Cathedral the of back the at Inocencio, Fr.Benjamin Oblate, another later, years Three 1997. 4, February on Jolo of Cathedral the fronting Plaza Jesus, de Benjamin Rev. and live work among to the Moros in attempts the Philippines. of The Bishop saga of Jolo, Most “bloody” sometimes and historic continuing present. the 1990’sto late the from groups extremist the of rise the with again and ministry to the Muslims. No doubt the school system or the Notre the or work system school the doubt No for Muslims. the to ministry platform and real one provided have present, the to 1939 from met, especiallythechildren. he everyone to it repeating kept and smiling, kept He Sea. Sulu the of middle the in right – Sulu de Cagayan in particularly archipelago, the “keep smiling”. It had been his motto in his long years as missionary in means that expression Tausug a sadja”, “maguuyum simply as Moro Lacasse, (Fr.missionary early One newspapers. published Raymond others Still clinics. built Others schools. established Some forms. and shapes ent differ and many takes mission the Philippines, Southern the in years development tothepeople. also but peace only not about bring would Education Christians. and Muslims between relationship friendly a building in partnership and collaboration future the for platforms the be would rights human and radio stations), and partnership for the care of the earth, work for justice and newspapers (local apostolate media the as well as system, School Dame Notre the that belief their to on hold they fact, In hope. lost er 20 andwounding100churchgoersonJanuary27,2019. twin bombing of the Jolo Cathedral during a Sunday Mass, killing over away andhewasbrutallyshothackedntodeath. Reynaldo Roda, Jesus Fr. kidnap to intent Tawiwith Tawi)of Province Ubian, (South In many ways, the early missionaries to the Southern Philippines, Southern the to missionaries early the ways, many In the through missionaries the of work and life the re-visit we As The Oblates, even in times of danger, threats, and difficulties, nev the was presence Christian the against terrorists’attack latest The a is now, and then Archipelago, Sulu the in mission Oblate The i m o ) as early as 1960 put his work and presence among the among presence and work his put 1960 as early as ) i m o . He refused to go with them, and they dragged him i m o , was murdered in broad daylight at the at daylight broad in murdered was , i m o , was also murdered also was , - -

Oblatio l 39 l Eliseo “Jun” Mercado Oblatio l 40 l Vita et Missio to the rebellion. All-out war ensued between the Moro Front (the Moro tion of Martial Law in the Philippines in September, 1972, as a response of Jesus. followers as witnesses become Missionaries the actions, these through Word.the Thus, of living the accompany that actions concrete the are mercy” of works “corporal sector.The private the and government in both leaders Muslim produce to continues education, higher and basic both education, quality to Access Oblates. the to mission entrusted the territories – Sulu and Cotabato both to blessing a is System Dame pioneers of the Interreligious dialogue, both at the national and local and national the at both dialogue, Interreligious the of pioneers the were They Pastors. and Imams Priests, for violations rights human monitoring and dialogue building for capacity a conducted group This Sheik OmarBajunaidofthe RasheedaIslamic School inLugay Lugay. and Pastors, UCCP some Manguramas, Bishop Episcopal Mercado), low Oblates of kindred spirit (Frs. Primo Hagad, Beato Tariman, Eliseo Bishop were Nepomuceno, struggle Antonino this in ties citizens’ human rights and the struggle for justice. Prominent personali ship between Catholic, Protestant, and Muslim leaders in defense of the Leaders Muslim partner first the was Philippines. It the of Association lations of peoples’ basic rights led to the formation of the first Christian- vio outright and injustices These 1972-1976. from rebellion Moro the of height the during occurrences common were river) the into dumped and “salvagings” (people killed or liquidated peoples and later their of bodies were disappearances night); at usually ransacked, and searched community a of where all the males were lined up in the public square and houses were encirclements (military “zoning” military bellion; re to sympathetic those or rebels suspected of detentions and arrests of thetownJoloin1974. burning the included that areas, urban the in as well as countryside the in both fought battles many to due refugees/evacuees, of flow massive and consequently between Christians and Muslims Front, as well. There was Muslim a the and Christian) as (perceived government between included Christian paramilitary. It was the darkest period in the relations that troops Government Philippine the and Front) Liberation National muhs ln te an od wr cmo, o. Arbitrary too. common, were roads main the along Ambushes Then came the Moro Rebellion in the early 1970’s and the declara i m o , with fel with , ------and promote peace, liberty, social justice, and moral values, along Vati ing between Muslims and Christians. They worked together to preserve Martial law years that witnessed to collaborative work and understand operations bothinurbanareasaswelltheremoteareas. military during rights their violated wantonly military The repressed. Muslim individuals and communities that were constantly harassed and Rights andJustice. levels, that involved the Catholics, Protestants, and Muslims for Human in the Vicariate of Sulu and the Arcdiocese of Cotabato. This path is path This Cotabato. of Arcdiocese the and Sulu of Vicariate the in to them led venture into a humble life and non-threatening friendship with the Muslims of dialogue and poor the to commitment passionate society.Their Moro of sectors vulnerable the and poor the to pecially es most but all, to friendship jovial gentle, was Tamontaka.This and Nuling in both Gomez Ruben and Dinaig, & Dulawan in particularly i m o shapes theMuslimandChristianrelationshipinSouthern Philippines. that Community) Oblate the of witnessing minority a (albeit tradition brotherhood. and freedom justice, for solidarity Christian and Muslim of symbol ful Nepomuceno, Antonino Bishop under Cotabato in Center Action Social The hatred. and anger suspicion, of legacies the amid hospitality and friendship, lim-Christian solidarity that witnessed to the common tradition of trust, assistance, relief, give freedom to and moral support forefront to the victims. the They were in able to forge were Mus leaders lay and nuns pastors, priests, companion their and Bajunaid Sheik and Manguramas and Nepomuceno Bishops calamities, and war of times In Marcos. tor Dicta the of army fascist the of assaults constant the against liberties ues, peaceandfreedom”. val moral justice, social fostering and safeguarding of cause common ( Religions II’scan Non-Christian to Church the of relationship the on Declaration , (Sulu), Frs. Michael Guckian and Jun Mercado in Maguindanao, in Mercado Jun and Guckian Michael Frs. (Sulu), , There is, yet another path personified by Bishop Benjamin de Jesus, OMI another yet constituted ministry and work cited above The civil and rights people’scivil protect to there was association The the during justice and rights human for ministry prophetic a was It They constituted the first version of “quick response” team to assist Nostra aetate Nostra i m o , during the Martial Law years, became the power the became years, Law Martial the during , , 3) “…On behalf of mankind, let them make them let mankind, of behalf “…On 3) , ------

Oblatio l 41 l Eliseo “Jun” Mercado Oblatio l 42 l Vita et Missio and his inclusive kingdom that recognizes and respects the dignity and dignity the respects and recognizes that kingdom inclusive his and of the joyful and humble work of proclaiming God’s unconditional love out born neighbors as living Christians and TripleMuslims Dialogues: FABC’sand Proclamation and Dialogue particularly Documents, can Christians. and Muslims separate that invisible) and visible (both walls the down and among neighbors. It is a path that continues, in daily living, to break lates into everyday life, characterized by friendly relationships between trans that life of dialogue accepted universally the in enshrined now agreement between the Philippine Government and the Moro Islamic Moro the and Government Philippine the between agreement the NDU Peace Center that helped in the forging of the initial ceasefire formal schoolsystem,particularly inMindanao,thecultureofpeace. the in integrate to is institutions these of aim The schools. private and public the in both teachers elementary and school high for workshop education peace non-degree a conduct also institutions These Studies. tions of Higher Learning that grant degrees on Peace and Development Institu of examples few a are University Zamboanga de Ateneo and University,State Mindanao run Jesuit the University,Davao de Ateneo turn establishtheirownPeaceCenters. in would Universities these that hope the with Universities, Mindanao were appropriated for NDU to train people and build capacity for all the Funds Ramos. Fidel President of programs flagship the of one became Education Peace Front, Liberation National Moro the and Government composed ofMuslimsandChristiansintheSouthernPhilippines. mediation and conflict resolution efforts of the citizens and civil society quired to take peace studies. The University’s peace advocacy has led to tion in its curriculum where both Muslim and Christian students are re educa peace integrated has that learning higher of institution first the is It (NDU). University Dame Notre at advocacy peace and education peace of development Muslims. the and to Christians led has path This between relationships good promoting in established have Oblates the spiritual treasuresofneighbors. In many ways the advocacy and work for peace is symbolized by symbolized is peace for work and advocacy the ways many In Westernthe (MSU), University State Mindanao government The Following the 1996 Final Peace Agreement between the Philippine that peace for work and advocacy the is path concrete Another This path it is actually a dialogue of life, enshrined both in the Vati - - - - - mittee on the Cessation of Hostilities (CCCH) that continues to monitor andthe rebel front. the government between agreement ceasefire the supervised professionals under the leadership of NDU Peace Center monitored and and leaders religious the Estrada, President of policy war” out “all the prior immediately days the to 1997 From fronts. rebel and government the between agreement ceasefire the of implementation the supervise and monitor society,to civil and Christian, and Muslims both leaders, religious the form to tasked also was NDU (MILF). Front Liberation Eliseo Mercado Presidential Citations for his work among the Muslims: on, and Fr. Eduardo Vasquez. Three Presidents of the Republic gave Fr. Fr.Lays Fr.Mercado, Roberto areas: Eliseo Muslim the in for work their Oblates three to recognition of plaques gave Foundation Aquino the & Embassy US The Quevedo. Orlando H.E. and Leyson, Roberto Fr. Mercado, Eliseo Fr. Jesus, de Benjamin Bishop Mongeau, Gerard Bishop of persons the in others for persons as Oblates the of works the cited University, Manila de Ateneo the institution, Jesuit premier The ern Philippines are recognized nationally and in the local communities. ment. agree an of signing any than eloquent more and clearer is witnessing of kind this Oftentimes, marginalized. the and oppressed the poor, the of favor in always cultural, and political economic, endeavors, human and solidarity. This becomes the wellspring of active participation in all “rootedness” that is shaped and fashioned by a shared living, sympathy society.of sectors a vulnerable is the It and poor the the especially people, with “being” in rooted are They local. is building peace politics, the ground that indicates the heart of dialogue and peace building. Like ple’s livesravagedbyanever-ending war. peo rebuilding of forefront the in been has (Mindanao he Assistance), Mindanaw Tabanglike organization Church-led the With refugees. to sanctuary giving in involved got Layson, Roberto Fr. Oblate, another Government andtheMILF. Philippine the between agreement ceasefire existing the supervise and All these ministries and works among the Muslims in the South the in Muslims the among works and ministries these All These traditions show concrete Muslim-Christian collaboration on Estrada, President of policy war all-out 2000 the with Beginning It also facilitated the birth of the still functioning Coordinated Com - - - - -

Oblatio l 43 l Eliseo “Jun” Mercado Oblatio l 44 l Vita et Missio something abstract. It is a human activity that involves a total life expe the NewMillenium)byEugenioLopezFoudationand ABS-CBN). of (Hero Milenyo” Bagong ng “Bayani recognized also was Mercado Fr, 2000, year the in 2002. And in the ARMM in elections honest and the EDSA Foundation, gave with him the Freedom Macapagal-Arroyo Citation for his Gloria work in clean President and 1997; in advocacy and work Peacemaking his for Citation Presidential him gave Ramos Fidel President 1988, in Mindanao the Muslim in Region Autonomous in service public his for Mercado Fr. cited Aquino Corazon President gation to emphasize that which unites the differing cultures and faiths and cultures differing the unites which that emphasize to gation The peace. obli the has Mindanao, in congregation religious leading a as and Oblates, justice love, in live traditions and faiths differing of peoples where community better a seek to duty everyone’s analysis, doctrinal. But whatever the factors and their magnitude, it is, in the final play.at factors varied and many or social, historical, are these of Some the on reflection and study serious a demands situation Every nership. velopment towardsamorejustandparticipatorysociety. self-de in choices own their upon act to communities level grassroots andempowering and prejudices, bigotry eradicating conflicts, ciling recon towards together work and live to effort no spare Oblates The present. the to 1939 in mission the of beginning very the from ground the on traditions concrete five the in exemplified as “trailblazers” are Moros the Province’samong Philippine work Oblate tion. and The life crea of integrity the and justice with peace toward together work to and survival, global to threats today’s face help to resources common and other’straditions each from draw to people empowers and enables the wholeofcreationintoarelationshiploveandpeace. and peoples all draw to desires compassionate, and merciful all God, is who that conviction the on rests It other. the of integrity the as well as identity the for respect demands It understanding. and trust mutual ship and collaboration depend upon a bridging leadership that enhances tion according to their respective living traditions. No doubt, the partner peoples and neighbors of differing faiths live out their faith and convic as lives, communal in as well as individual the in place takes It rience. There are no simple formulas for enhancing collaboration and part This type of friendly partnership should enhance a new culture that not is Philippines Southern the in collaboration Muslim-Christian ------for fair prices. For the fisher folks, they dream to have fishing boats of boats fishing have to dream they folks, fisher the For prices. fair for products their marketing in assistance and soil, the tilling in assistance dream to have farms of their own; home lots for their families; technical the stars”. Their dreams and desires are simple and easily doable. They every communityandperson. to the principle of respect and recognition of the beliefs and feelings of committed are they that knowledge the and believes other the what of understanding full is there if happen only can them. This divide would which that aside set to effort determined a make to and people the of or provincialism oftheiroriginandculture? parochialism usual the than broader or larger or bigger them made not together living and education Has lines? ethnic and faith along peoples divide and separate that barriers way,the the broken shown or not tion Often, they find themselves locked in “a room with no exit”. Has educa ever formandshape. what of extremism or separatism of culture a of prisoners folks mon and women have continued to dominate over the land making the com other claimants are the enemies. Yes, for quite sometime now, evil men and theirs, exclusively is land this that myth a with another to eration interests undertheguiseofreligiousandethnicvalues andbeliefs. self- real their cloaking by religions and ethnicity like lines fault social natural the using ambition, and greed, interests, personal own their for and religion. Often, people in power manipulate the powers of the state ethnicity along divides the as well as deprived, the and privileged the between and landless, the and landed the powerless, the and powerful that continue to divide peoples between the haves and the have nots, the greed and power for thirst a to point works and lives Their down. torn have women and men self-centered what with familiar too all are zens samoro Autonomous Region in Muslim Mindanao (BARMM), the citi They wantthesequalityschoolsandcollegesaccessibletothem. government. the of program the now is that education free and quality and markets grounds; for their catch. For fishing the youth, they desire their to have easy access of to conservation and protection own; their Is there a way out for people caught in this tragic human drama? human tragic this in caught people for out way a there Is At times, this culture of “separatism” is handed over from one gen Bang established newly the in and Philippines, Southern the In “reach to now are people ordinary of aspirations and dreams The ------

Oblatio l 45 l Eliseo “Jun” Mercado Oblatio l 46 l Vita et Missio cultures & religions, and ethnicity and blood, and peace and prosper and peace and blood, and ethnicity and religions, & cultures commerce, & trade by both Philippines, whole the and Mindanao, of wrongly,or rest rightly the is, to tiedBARMM intimately the of future BARMM lies the not only on the peoples and leaders of the of BARMM. The shaping The general. in Philippines whole the from or ticular, ples, children of settlers from the other inhabitants of Mindanao in par building awallseparatingthe West BankfromIsrael? Netanyahu Israel’s or Mexico, and US the between wall a building of that they will not be led to misuse religion itself to promote or justify or promote to itself religion misuse to led be not will they that so understanding, and respect of ways the taught be to young the for conflict in communities as more never dialogue, spectful as communities religious great two our present will teachers and leaders religious Christian and Muslim that hope ardent my is “It said: he 2001, 6, May Damascus, in Mosque Umayyad Great the to visit his During religions. among dialogue and peace promote to traditions and leaders religious the both harness to known man a II, all the finest aspirations of life itself.” The second is St. Pope John Paul of realization the for basis the is “Peace said: He 1995. November 26 2 the to message his in former UN Secretary General, the the late is Egyptian Boutros Boutros first Ghali, The models. become faith of persons two of examples the the newanddeathleadstolife?” bigotry And, is this not the and meaning of the biases saying: “the old shaped gives way that to stereo-typing familiar or usual the to dying as well as old the of shedding a demands bigotry.This and hatred usual to familiar confrontation; and above all, to prefer love and service to the steadily school themselves to prefer trust to suspicion; prefer friendship most fearedforkidnappingandconflicts. region the rates; numeracy & literacy poorest the services; social basic by reached least poorest, the as known region the for peace and perity pros also but prejudices old and borders of collapse the only not alds ity. It is precisely in this reality of a continuing search for peace that peace for search continuing a of reality this in precisely is It In concrete terms, and more than ever, the Oblates urgently need to her that all for future a - hopefully,future BARMM, new a opens Today,peo Indigenous Moros, the separate that walls no need we Donald Trump’sPresident like walls, build to tend People fixation nd International Forum on the Culture of Peace, of Culture the on Forum International communities in rein communities ”. It is crucial is It ”. ------pealed to all the peoples and to their political leaders “to recognize that good ofthehumanfamily position religions two our presenting of way new a to level, practical the at beliefs religious other’s each of knowledge comprehensive and viction.” con religious of fruit the as considered be never should and creatures his in Creator the of image the Violencedestroys violence. and hatred sional BookSeries. tre DamePress,CotabatoCity, 1989. tre DamePress,CotabatoCity, 1965. Cotabato City, 1990. Sources friendship andrejectthelanguageofwar! mat, there is the need to teach them to speakthe language of peace and new that weave to able be to But flourish. and grow root, take can ship friend and PEACE where “mat” new a weave again can past, the in as Oblates, the But extremism. religious of problems and difficulties plex com the to “quick-fixes” easy matter.no that are for There else where or religiousextremism. fundamentalism radical by spawned women and men evil and violent by degradation and assaults from protected and care with nurtured be to always need assertion and belief This development. and fellowship human for premise essential the is PEACE that assert and believe to continue to and building, peace to commitment prophetic the to ness opment towhichthepeopleofregionhavearight.” can peace just a bring the conditions needed Only for the economic, cultural fail. and social devel always will and failed has confrontation 4. 3. 2. 1. any or Mindanao, for peace of culture ready-made no is There wit to ever, than more need, Oblates the Mindanao, Southern In ap he Damascus), – 2001 May (8 address departure his in Again, objective more a to lead surely will understanding mutual “Better , as happened too often in the past, the in often too happened as , Mercado, Eliseo. Mercado, Mercado, Eliseo. Boyd, Joseph. Estrella. Adre, Notre DamePress, CotabatoCity, 1999. Silver Jubilee of the OMI in the Philippines hne os o Exist Not Does Chance .” Evangelizing the Poor in the Philippines Southern Philippines Question Philippines Southern but in partnership for the for partnership in but Nte ae Press, Dame Notre . . NDU Occa NDU . not in op in not . No . No ------

Oblatio l 47 l Eliseo “Jun” Mercado Oblatio l 48 l Vita et Missio Press., Malabon,1983. Cotabato City, 1983. 6. 5. Santiago, Lina (editor). Lina Santiago, Gerard. Mongeau, or Dm Banner Dame Notre Concode , Vols. 1,2,3 & 4. & Vols.1,2,3 , Eliseo “Jun”Mercado, [email protected] Nte ae Press, Dame Notre . Philippines A.I.A Inc. A.I.A i m o T different values. The tower of Babel (cf. Gen. 11:1-9), built to satisfy to built 11:1-9), Gen. (cf. Babel of tower The values. different thinking, of ways different viewpoints, different had who individuals were Abel and Cain brothers, another.Though one from diverse been Cain and Abel, Gen.4),we areourbrother’s keeper. human family. Unlike Cain who killed his own brother (see the story of of God (Cf. CSDC, nos. 192-193). We are all brothers and sisters in the Kingdom destiny,the common in salvation and origin common our on urges us to recognize the unity and interdependence of humankind based Solidarity God. of image the unto created are we because all of dignity 38). Church (See principle social a and virtue moral a both is It all. of good common the for together work to beliefs towardsourcommonobjectiveofpeace. philosophical and faiths religious different among heart and mind of unity build to order in IRD Wein IRD. engage for reason the is darity of Cotabato. ples in Southern Mindanao, Philippines, particularly in the Archdiocese Muslims and InigenousPeoplesinSouthern From the beginning of time, the members of the human family have human common the respect to us calls solidarity virtue moral a As determination firm the is solidarity perspective, Catholic a From Solidarity my personal dialogical encounter with personal dialogical encounter with Muslims and Indigenous Peo my present to simply intends It (IRD). Dialogue Inter-Religious on perspective theological a present to intend not does paper his [CSDC], no. 193; cf. John Paul II, Paul John cf. 193; no. [CSDC], comes to my mind when I speak of IRD for Peace. Soli O L R o d n a P r e -N B.C e t o Compendium of the Social Doctrine of the of Doctrine Social the of Compendium Mindanao : B a r a n i d c i s a l C Q s t p e c n o o d e v e u Sollicitudo Rei Socialis Rei Sollicitudo , i m o , no. , - -

Oblatio l 49 l Orlando B. Cardinal Quevedo Oblatio l 50 l Vita et Missio of action. Apropos are the words of the Jewish philosopher of Dialogue, viduals or groups in order to resolve issues or gain consensus on a plan and understandingofhumandiversity(Cf.CSDC,no.194). munity.dignity human for respect promotes It participation. for calls It common interests, towards truth, justice and peace in a pluralistic com toms, includingreligiousbeliefs. cus and cultures diverse came language with and languages, different further.diversities even these brought pride, human Wespeak to began Judaism, Christianity and others. The church in Asia aspires to be a be to aspires Asia in church The others. and Christianity Judaism, Hinduism, Buddhism, world, the in religions major ancient of cradle the is Asia Asia. in Church the of vision a illustrates Islam with ter diocese ofCotabato. ably. other hand,ecumenismreferstorelationsamongChristians. among the Abrahamic faiths – Judaism, Islam, and Christianity. On the be would dialogue Interfaith Buddhism. Hinduism, e.g., differ religions, ent of members among relations to refer to said is IRD dialogue. concerns. common address to differentbeliefs from religious groups or dividuals love remainingwithitself–thisiscalledLucifer.” the other, the to out reaching other, the to outgoing real without logic, God istheelectricitythatsurges betweenthem.” of as anencounter friendship. dialogue He describes them). find not could but book, his re-read I come. quotes the which from Buber of work actual the remember now cannot I (Unfortunately Buber Martin From a wider perspective my experience of dialogical encoun dialogical of experience my perspective wider a From May I first describe the present pastoral context of IRD in the Arch For this presentation I use IRD and Interfaith dialogue interchange Interfaith and differentiateIRD to made been have attempts Some Dialogue Inter-Religious dia without love But love. with identified be to not is “Dialogic humanly,and authentically other each to relate people two “When Dialogue towards action common to us calls solidarity principle social a As P o t s a is a harmonious, respectful conversation between indi between conversation respectful harmonious, a is r a l C t x e t n o is the dialogical encounter between in between encounter dialogical the is

o f D a i l a c i g o l E e t n u o c n r I and Thou and I ------, Southern Philippines. The Archdiocese has a population of more more of population a has than 1.2 million people, 47% of whom is Catholic and 37% Muslim Archdiocese The Philippines. Southern lion Muslimsorabout6.7%ofthetotalpopulation. mil 10.7 about with Philippines, the in denomination religious largest majority.Catholic 85% second with the out is stands Islam Philippines Asia ( in Asia” Church’slife the of mode characteristic the “is Dialogue of Church language, arts,etc. practices, traditions, customs, values, mind-sets, diversities, religious and Muslimsremain. liefs. Mutual historic biases, prejudices, and mistrust among Christians has enteredthearenaofconflict. Fighters, Freedom Islamic Bangsamoro the of one and Group, Sayaff by ISIS-affiliated organizations, particularly the Maute Group, the Abu rebellion. the led (MILF) Front Liberation Islamic Moro the and (MNLF) Liberation Front National Moro the forces, revolutionary mainstream two The autonomy. financial and political greater for fought rebels Moro the on later but country the from independence or secession total for 1960’s. “ The cupied southern Spain) and the Philippine Government, since the late “Moros” (a name derived from the Moors that had conquered and oc in thecountry. province poorest fourth the is Maguindanao with incidence. depressed poverty 60% economically and underdeveloped is It (BARMM). Mindanao Muslim in Region Autonomous Bangsamoro the to longs dral of the Archdiocese is located is 67% Muslim. The province be (mostly Sunnis). But the province of Maguindanao where the Cathe Such isthepastoral contextofIRDinSouthern Mindanao and cultural for respect great Yetgrassroots the at is over-allthere be religious treasured challenge ideologies and secularism Rising There areotherchallengestodialogicalencounterfor peace. terrorism and extremism religious of wave a that tragic truly is It between conflict armed intermittent of arena the is BARMM Mindanao, of island the on is Cotabato of Archdiocese The the 2%, about of minority small a is Asia in Christianity While , 1999,no.3). Bangsamoro .

Pope John Paul II acknowledged that dialogue dialogue that acknowledged II Paul John Pope ” (Moro nation) rebellion was at first a war a first at was rebellion nation) (Moro ” Ecclesia in in Ecclesia - - - - -

Oblatio l 51 l Orlando B. Cardinal Quevedo Oblatio l 52 l Vita et Missio respect one another as persons. They respect one another’s cultures and neighbors. They as harmoniously live at simply they or schools, in work, market, the in friends become and another one encounter Peoples Dialogue ofDailyLife logical encounter: Cotabato City, from the late 1960’s to the early 1970’s, I usually sat usually I 1970’s, early the to 1960’s late the from City, Cotabato and Savior or in various spirits. When I was at Notre Dame University, Lord as Christ Jesus in or Muhammad prophet the in re beliefs their spective pray, they how them, to means faith their what another one students. Catholic the guide People Lay and Sisters Religious Priests, values. dents. stu Muslim of renewal spiritual the facilitate teachers Islamic retreat. Dialogue ofReligiousExperience sometimes evenfallinlovewithoneanother. Indigenous Peoples study together, recreate together, pray together and as well as Muslims and Christians life daily of dialogue a In students. song, NotreDameourMother. school same the have and Dame, Notre name, same the bear schools Catholic Marbel, and Kidapawan of dioceses suffragan two its by or the by Cotabato or of congregations Archdiocese differentreligious by Tawi-Tawi.owned and Though Sulu Sarangani, Kudarat, Sultan bato, schools in the Provinces of Maguindanao, North Cotabato, South Cota by prayer masjids aretakenforgrantedanddonotbotherthegeneralpopulation. to calls the and churches Catholic by bells of ringing The worship. and religion of freedom for respect mutual is There beliefs. But there are sessions when they all come together and share with share and together come all they when sessions are there But spiritual and moral on sessions have Christians Non-Catholic spiritual annual an have schools Dame Notre our all in Students Many of our Notre Dame schools have a great majority of Muslim Catholic our in be would life of dialogue of example good A In the Archdiocese of Cotabato Muslims, Christians and Indigenous dia of levels three are there understanding Catholic classic the In T h r e e L e v e l s

o f D a i l a c i g o l E e t n u o c n r . - - - - ence areligiousupbringinginaccordwiththeirrespectivefaiths. experi students Dame Notre Hence, practices. religious own their and Qur’an the them teach who teachers Islamic own their have Muslims customs. prayer,religious of forms practices, religious faith, another’s ment of religious faith. They develop respect and understanding for one environ an enjoy students Our faiths. differentreligious from students Christian prayerthattheCatholicstudentsshared. of forms the on elaborate to sessions common the at students the with were well known peace advocates. My objective was for us to brain to us for was objective My advocates. peace known well were They Peoples. Indigenous of leaders and leaders, Catholic Protestant, Dialogue of Action proselytism. avoid and differences the respect They differences. as well as alities common discover they beliefs moral and doctrinal respective their change. climate and ecology,warming on actionglobal common for faiths tive respec our of light the use us help could that commonalities found we story.Again Genesis the on elaborated I story. creation Qur’anic the Muslim ATestament. Old the in and Qur’an the in Christian dialogue. and Muslim for point convergent a be would Maryam that Mary for giving birth to Jesus while remaining a virgin. We discovered of greatness unique the states explicitly Qur’an the for that section and Maryam special a had Qur’an the that fact the by astounded were Bishops Catholic and Pastors Protestant the of Testament.Many New speak of Maryam I in was the assigned Qur’an. to speak of Mary in the to members their of one assigned ulama Muslim time One Mindanao. Dialogue ofTheologicalExchange About five years ago I organized and convened a group of Muslim, another one with share teachers and leaders religious When At another time, we dialogued on the story of creation as portrayed Such dialogue has taken place in the Bishops-Ulama Conference in on education Dame Notre of impact continuing the note I Here aleem presented - - - - -

Oblatio l 53 l Orlando B. Cardinal Quevedo Oblatio l 54 l Vita et Missio As such they are members of the Bangsamoro Parliament that was cre TransitionAuthority. Bangsamoro the of members as serve now They the of MILF andthePresidentialOfficeofPeaceProcess(OPAPP).leaders the between FOP of man point the as served I (BOL). Senate, urging them to approve the proposed Bangsamoro Organic Law the and Representatives of House the of leaders the with thoughts our the government. We calledourselves“FriendsofPeace”(FOP). and MILF the between process peace the help could we how on storm “historic injustices” totheBangsamoro. ment. Leading negotiators and peace advocates continue to speak of the govern the and rebels Moro between negotiations peace the in issues key the seem, would it became, conflict armed the of causes root three the quoted, frequently and published Subsequently injustices. historic integral humandevelopment. Moro to injustice territory; and sovereignty Moro to injustice identity; Moro to injustice injustices: historic three identified I rebellion. Moro in peace of problem the on Southern Mindanao. I wrote and views delivered a paper on my the root-causes of give to me invited Manila in among ChristiansandMuslims. Muslim families, rising poverty incidence, and and increasing distrust and prejudice Christian of thousands of hundreds of displacement the caused has conflict combatants. Armed armed and civilians casualties, Mission tohelpsearchforajustandlastingpeaceestablishit. they takecommonactionforthegood. criminality,security.people, and of peace displacement Together mass and floods destruction, environmental instance, for concern, of issues enous Peoples come together to reflect, share and act on common social ated upontheapprovalofBOL. The decades of Moro rebellion were meant to address these three these address to meant were rebellion Moro of decades The (BBC) Conference Bishops-Business the ago years Twenty-two of thousands of tens in resulted have conflict armed of Decades a Mission, urgent my find I where Action of Dialogue the in is It It is through dialogue of action that Christians, Muslims and Indig Some of our FOP members had been chosen to help write the BOL. We gathered to reflect on the main issues of peace. We then shared D a i l e u g o

o f A n o i t c

f o r P e c a e

- - - power ofthepoliticalclans. the and corruption out root to fail will government Bangsamoro the new that believe non-Muslims Many surface. the under simmer sides Muslim Mindanao region has been given the name the The referendum. general a through it ratified have region the in living people The Mindanao. Southern in peace lasting and just a of promise BOL by the Philippine legislature. Signed by the President, the law is a asked forprayers duringcriticalmoments ofthepeacenegotiations. negotiators asked my opinion on certain crucial issues. Frequently they peace view. Occasionally public from away and profile,” “low a keep “historic injustices”tothe Bangsamoro. on paper my of impact apparent the Philippine noted already have I the government. and MILF the between process peace the in involved me” (composedbyJillJacksonMiller, dec.) with begin it let and earth on peace be there “Let song, beautiful that joined hands with enthusiastically singing students Christian and lim tion of the Catholic fiesta of Our Lady of Mt. Carmel. I remember Mus celebra common a had also Jolo in Christians and Muslims feastdays. and pilgrimages abstinence, and fasting Mary,Virgin Blessed the on program with a leading Muslim predominantly Muslim city of Jolo, Sulu in the late 1970s. I had a radio think ofotherpeople. them speak about their aspirations. I learned from them about to what they listen and students Muslim my with down sat often I 1970’s. early University in the late 1960’s and later as the University President in the schools greatlyhelps. Catholic our in life of Dialogue Catholics. among prejudices and ases In the peace negotiations I preferred to stay “behind the curtains,” the “behind stay to preferred I negotiations peace the In became I 2018, to 1998 from Cotabato of Archbishop as Finally, the in Pastor as assigned was I when continued experience The My involvement IRD began when I was a Professor at Notre Dame bi reduce help to IRD of program The pastoral a has Archdiocese both on prejudices and biases distrust, deep-rooted Meanwhile the of approval the in resulted have negotiations peace of Decades T e h G s i s e n e

d n a (BARMM). D e v e l t n e m p o ustadz Bangsamoro Autonomous Region in

o f on ways and practices of prayer, M y I o v n l t n e m e v

n i IRD - - -

Oblatio l 55 l Orlando B. Cardinal Quevedo Oblatio l 56 l Vita et Missio titudes ofmindandheartrequiredfordialogicalencounter. ing, “Thankyou, Archbishop Quevedo.” There wentmylowprofile. signs with my picture along the national highway in Cotabato City say were myuniversitystudents. leaders top their of Some schools. Dame Notre our in educated been the Philippines: agenda for the dialogical encounter between Muslims and Christians in mistrust, andsuspiciontoharmonyinvolves: hostility,from moving of process The imbibed. and learned are titudes 1. major the are believe I what enumerate to like would I Finally, − − − − − − − − − − − encounter interreligious of process very the in is It at fundamental the out draw me let experience personal my From With the passage of the BOL, I was somewhat startled by tarpaulin had rebels Bangsamoro many that fact the is significance great Of to eliminate or at least to significantly reduce mutual biases and being aware of the mysterious activity of God, of the Holy Spir being aware ofourcommon journeytoGod’s kingdom; building communion among peoples; trusting andloving; mutual respecting andunderstanding; building communities that arediversebutunited; differenc religious cultural, social, individual, acknowledging human and dignity human of universality the recognizing recognizing the common origin of all humanity, despite diversi having anopen mindand heart; listening with theearsand withtheheart; it, inourworldofgreatdiversity. es; rights; ties; prejudices; A a d n e g R i u q e

f o r r s t n e m e S o l a d i

o r f y t i D a i

f l o a c i g o r P e c a e l E

h t e t n u o c n r h g u o r IRD that such at such that ------word andwork. one’sby gospel social the proclaim to is It rights. human fundamental ues such as justice, peace, understanding, respect for human dignity and and the Reign of God. It is also to witness to Gospel and Kingdom val Inter-Religious Dialoguetowardssolidarityforpeace andharmony. age everyone everywhere effective witness to those values shared values those to witness effective everywhere everyone age encour and dialogue to religions other of believers invite to tinues In the spirit of the Jesus of Gospel the proclaiming in consist only not does Mission in engage to mission God’s of part truly is it that belief my is It 10. 9. 8. 7. 6. 5. 4. 3. 2. to join the rising chorus of voices seriously concerned about the to addresseffectively the ambivalent values ofculturalglobali eco for norms juridical and moral for search the in assist to to dialogue on the status and treatment of women as understood migrant of slavery” “new the to solutions viable explore to of displacement massive of crisis humanitarian the address to to defend vigorously fundamental Human Rights that are under encounter dialogical of levels various of praxis the bring to religions convergencestwo the the out of bring and discover to ecological challengeofglobalwarmingandclimatechange. bal cultureintoourruralsocieties; zation, the gradual and subtle penetration of secularism as a glo nomic globalizationthatoftenresultsinmarginalization; gender sensitivityandequality; towards approaches positive provide and religions different by Christian seekemploymentintheMiddleEast; and Muslims Filipino of thousands of hundreds since workers, on povertyandunderdevelopment; implications its and causes economic and political its peoples, ism; siege by radical fundamentalism, violent extremism, and terror down tothegrassroots; and development; peace, justice, of issues burning to together respond to order in meetings for prayer held in Assisi C c n o l n o i s u , the Church con ------

Oblatio l 57 l Orlando B. Cardinal Quevedo Oblatio l 58 l Vita et Missio from theheart possible only is peace definitive lasting and And as the song says,“Let peace begin with me,” ultimately a just Chairman EbrahimMuradoftheMILF, byPopeFrancis). with together second, and XVI Benedict Pope by first invitation the greatly been have privileged to attend two World I Day of Prayer for Peace in Assisi, on 537; no. (CSDC, family human entire the by . That ismyconviction. Orlando B.Cardinal Quevedo, Arhbishop EmeritusofCotabato i f peace is in the heart and heart the in is peace f [email protected] i m o T 2005), 187-188. instead of converting people to brotherhood, be Catholic Church of members. The main spirit the under life daily in problems the to to respond order in life, of dialogue the through especially dialogue, through achieved is Kingdom the of values the deliver and proclaim to mission The values. its and God of Kingdom the of presence the of realization the become words these empowerment. of people All lay also and tion and political involvement, dialogue, developmentand liberation, forma society, as ministry, such participation, words action in social reflected the meaningoflife. about questions to answer the also and humankind all of point meeting the and Saviour the is He because Christ proclaim to order in present is Church world’sThe salvation. the of sake the for religions other the of believers with cooperation for also but salvation individual for only not Church the called has Jesus world. the in mission His continue to the Church to not only to be united with Christ and His people, but also gions and their followers. The strong association with Christ has called objective. reli other the serving the actively been has Spirit, Holy the through Jesus, and model the source, the becomes who Christ, Jesus of God. The main determiner in the pilgrimage is the personality of the that embarks on a pilgrimage with all Asian people society toward a the is Kingdom Church the that belief the on based is idea This times. the Society. The awareness of this missionary aspect of the Church in Asia is Asia in Church the of aspect missionary this of awareness The 1 Ev James Thoppil, James minority to the non-Christian society as the majority the for most of as Church the connect might that missiology contextual a attaining of importance the revealed FABChave he documents angelization among Majority Musli m implements contextual An IrishOblate missioned Towards an Asian Ecclesiology TowardsAsian an 1 A s u i n o t n W o k o m t a i d i , (Shilong: Oriens Publications, Oriens (Shilong: Theology i m o TO INDONESIA

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Oblatio l 59 l Antonius Widiatmoko Oblatio l 60 l Vita et Missio is the concrete form of a new evangelization that is creative, the evan the creative, is that evangelization new a of form concrete the is environmental redemption. Protecting and maintaining the environment of efforts the to relation in society,especially of situation concrete the from departs it because characteristics contextual special has mission of the Kingdom of God in Indonesia takes place in Kampung Laut. This the KingdomofGod,anditsvalues. God, toward heart the of conversion the is dialogue the within priority der the similar idea, the title “Romo” has been adopted into the Javanese culture of culture Javanese the into adopted been has “Romo” title the Un idea, children. similar the the der to father the from relationship affective warm/intimate a also and father the to children the from respect high a symbolizes “Romo” title the language, Javanese to Carolus. According Romo name the with familiar been have people local the and 1970s since Cilacap of Regency the in missionary as assigned been has Oblat sion in Asia Moslem are the middle of Kampung Laut society, in which a majority of the people the FABC documents. in up written been also has in and evangelization Asia, to regards with similar to the methodology that has been reflected by the Asian Bishops is methodology This approach. participatory and inclusive bottom-up, a with characteristics, practical-pragmatic has redemption, ronmental envi of efforts the to relation in especially Laut, Kampung of process pect istheevangelizationimplementation. evangelization methodology that has been chosen, while the second as the is aspect first The Laut. Kampung in implementation mission tual God intheintegralenvironment. saving the of presence the experiences humankind until delivered and proclaimed are God of Kingdom the of values the which in gelization T 3 2 Since the beginning (1973), Romo Carolus, The methodology that has been implemented in the evangelization contex of efforts the to relation in discussed be will Twoaspects values the Church’sinheriting the for in mission forms the of One e h The original name of Romo Carolus is Fr. Charles Patrick Burrows, Patrick Fr.Charles is Carolus Romo of name original The Jacob Kavunkal, Jacob I p m E (Indore: Satprakashan,1995),85. e g n a v 3 l . As a missionary, he responded quickly to the needs and needs the to quickly responded missionary,he a As . n o i t a t n e m e l n o i t a z i The ABBA Experience of Jesus – Model and Motive for Mis for Motive and Model – Jesus of Experience ABBA The

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n i L I t u a a i s e n o d n i m o . Irish . ------show himself as a not superior for the tribe, the race, and the does religion in the He dedication. and guidance presence, is Laut Kampung in the Islamic schoolsinKampungLaut. of establishment the and Centres Health Public of establishment the facilitated cattle, their as well as goats and poultry keep to society the access road, constructed a dam, opened a newrice field, invited the tions, he helped the society who suffered from famine and malaria, built expecta the from departing and, society the in lived who people the of the concerns of the society at that time. He asked about the expectations www.youtube.com/watch?v=VCafvWlCmII) watch?v=97wrbW3PWx8; Fr of work and life the Nazarene’- https://www.oblates.com.au/new-pageeducation (Cf. areas. in outlying works of infrastructure many and began and villages and outstations the in people poor the of needs the to responded actively He Priest. Parish as then since there been has and Cilacap of Parish the to Indonesia in Mission the to sent was he 1973 ish In Assistant. Par as NSW Sefton in posted and of Australia Province the to Obedience First 1969, December 21 on Piltown in ordained 1943, April 08 on Dublin throughout in Born Burrows writings. Charles the Father name original the for reference the be will olus Car Romo name the “Father.”Therefore, title the for equivalence the as Catholicism society the that claims which study, the of results the by shown been has beenproceedingwellandisconducive. conversion, ecological to relation in especially God of Kingdom the of values the delivering of process the namely evangelization, of process environment has been welcomed by the society. With this response, the the of integrity the protect to and damage from environment the save to Carolus Romo by invitation The Moslem. are who people the of ity major a society, Laut Kampung the for threat a as considered not is monitoring andevaluationalsotheutilization. the implementation, the into planning the from society,starting the in people the by implemented been have that programs all for facilitator the and mediator the as present is Church Catholic the Carolus, Romo Kampung Laut society who suffer from numerous difficulties. Through in people the for members society fellow as acting and society the ing greet present, been has Church Catholic society.The Laut Kampung The success of the evangelization process in Kampung Laut has Laut Kampung in process evangelization the of success The With this bottom-up approach, the presence of the Catholic Church The language that he has used within the process of evangelization https://www.youtube.com/watch?v=lYtkTcVJzk

Charlie

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Oblatio l 61 l Antonius Widiatmoko Oblatio l 62 l Vita et Missio well (98.67%), they maintained the water installation (85.00%), they (85.00%), installation water the maintained mudchannel they the (98.67%), well through opened been have that fields rice the aged they started maintaining the existing mud channel (97.00%), they man environment: surrounding their toward responsibility of sense higher a have to their started members society the (74.67%). time, cattle same the At for food the as snail golden the utilizing and (72.67%) channel mud the through opened been have that fields rice the for compost and manure using started they environment: the to susceptible more came be members society The damage. from environment the recovering here starts to be more aware of the importance of protecting nature and of poverty in Kampung Laut that was found by Romo Carolus at the at Carolus Romo by found was that Laut Kampung in poverty of people of Kampung Laut (who used to be the fishermen). The situation al, become the party who introduce the lifestyle of farming to the native and the culture of farmers. The visitors in the Kampung Laut, in gener to changes in the lifestyle and the culture of fishermen into the lifestyle driven has Carolus Romo by pursued been have that activities nelling (62.28%). The opening of new rice fields as the result of the mud chan cupation, the occupation that has absorbed most of the labours is fishing oc of aspect the from Then, people. Sundanese mostly are visitors the of multiple tribes. Those native to the society are Javanese people, while consists society Laut Kampung the culture, of aspect the From zation. the Catholic Church through Romo Carolus is not a form of Christiani arguesociety Laut Kampung effortsthe that by pursued been have that Church in Kampung Laut has been welcomed; in fact, the people in the the of presence the fact, this Despite 3.95%. only is people Catholic of number the while (94.09%) Moslem are people the of most Laut, pung Kam In poverty. and pluralism, cultural pluralism, religious namely in situation realities, the prominent representing three as the with Asia, period (97.67%). more willing to cooperate with each other, especially in the rice harvest are members society the Furthermore, (83.04%). well as creation the of integrity the preserve to committed are they and (72.19%) society the of middle the in justice bring to committed are they (99.25%), es considered the future generation in benefitting from the natural resourc The situation in the Kampung Laut society might be considered be might society Laut Kampung the in situation The T e h I p m l n o i t a t n e m e

o f E e g n a v l n o i t a z i

n i K g n u p m a L t u a ------incultured community in Kampung Laut is appreciation toward the lo the toward appreciation is Laut Kampung in community incultured An InculturativeMission to howtheChurchcancarryoutherevangelizationmissionin Asia. of attention that display the reflection of the Asian Bishops with regards and delivering the values of the Kingdom of God, with several domains proclaiming of mission his out carries Carolus Romo Laut, Kampung the Society Empowerment Program in Kampung Laut. In the context of beginning of his presence (1973) becomes his motivation to implement rga hs en osdrd eeat eas i i al t me the meet to able is it because relevant considered been has program This impacts. positive in resulted also has program this time, same the at and, effective, and efficient relevant, considered been has program This construction. channel irrigation the for land of piece their sharing and cooperation mutual pursuing by process construction the helped willingly have society the in people local the result, a as wisdom; lo cal the on based been has that breakthrough and innovation new a is gate) (water mud-channel the of construction The society. Laut pung Kam of wisdom local the from come have like, the and area the swamp into mud the of process entrance the improving for procurement mud-pump of Segara idea in the sedimentation Anakan, of dangers the decreasing of and season rainy the during flood of dangers the toavoid made thepeopleofKampungLautsocietyaccepthim verywell. The appreciative actions by Romo Carolus toward the local wisdom has society. the with together works and field the in actions takes rhetoric also but his share only not does who Carolus. Romo see of presence they the when apparent more is feeling This appreciated. and loved being feel society Laut Kampung of people the made has velopment self-de and self-construction own their of subjects the as society Laut sions andtomakedecisionstogether. discus have to society Laut Kampung the in people the invited always has He needs. society the what about asked always has Carolus Romo beginning, the Since decisions. own his take him make not do society Laut Kampung the in conditions the to regards with encountered has Carolus Romo that difficulties and concerns of wisdom. Anumber cal The idea of a mud-channel (water gate) construction in the banks the in construction gate) (water mud-channel a of idea The Kampung the in people the treated has Carolus Romo way The One of the most decisive moments that the Church is present as an - - - - -

Oblatio l 63 l Antonius Widiatmoko Oblatio l 64 l Vita et Missio significant increase on the demand of opening new rice fields. Since the a drive to able is it because impacts, positive in resulted has program this least, not but Last capital. social the strengthen to able is program calculation, it does not create any social conflict or turmoil; instead, this social of terms in because, effective considered been has program this Next, pumps. water of use the than rather results more with cost lower beenconsid ered efficient has because, in terms of economic calculation, it incurs much this program Then, increasing. been has fields rice new of opening the for demand consequently, the program; this of efit ben the enjoyed have themselves farmers the and famers the of needs tervensi Teknik KampungLaut process. and time long a takes transition This easy. not is farmer to cultural explanations. Truth hastraditionally had apostolic explanations but alsocontextually of spiritual richness. The faith that has been encouraged by the Spirit of terms in Gospel the interpret to important is it why reason the is This other. each from possession under been has what uncover to able be will both then culture, the meets Gospel the If richness. its and Gospel the understand to way new a opens time, same the humanity,at to but, the societyalreadyhad. an entity that listens to, completes and strengthens the good aspects that (compare local society is able to find the best solutions for their own development sometimes life, daily of experiences the from learning By unexpected. something in results wisdom local times, the of Most stationed. been another, the Church should always pay high respect to wherever she has to one from alike and economic social, not levels, educational does equal have that asociety in situations the with Dealing acceptance. for requirement absolute the be will wisdom local the so appreciating ciety, by accepted be to presence her wants Church the if process. tion field thathavebeenopened. beginning of 2014 until 2017 there are already 650 hectares of new rice 5 4 fisherman from society the within profession the of transition The approaches new of possibilities the with us provides culture Every evangeliza the of success the for valuable highly is record This Thoppil, Mark Pillsworth, Mark Laudato si’ Laudato Towards an Asian Ecclesiology, Penilaian Dampak Lingkungan – Faktor Lingkungan dan In dan Lingkungan Faktor – Lingkungan Dampak Penilaian , 146). In this situation, the Church is present as present is Church the situation, this In 146). , (Cilacap:withoutyear, 2015),55. 4 205. - - - - 5 -

accommodate these needs, so that the prosperity of the society might be are Moslem. He people has seen the the needs of the local of people and he has majority striven to a which in society a of middle the in God accepted thesevalueswell. has society the and God, of Kingdom the of values the proclaiming of efforts the as Carolus Romo by contemplated are pursued has Church the that efforts the of All products. cattle the and harvest, the for ing training programs in the domain of farming, cattle, funding and market and guidance providing by process long the accompanies Church The Asia facilitating thesocietytodefine theirownfuture. in part takes also problems Carolus Romo time, same own the in independently,and, their settle to and environment living their control to creation, develop to potential, develop to wisdom, local the promote to society the for space makes He Moslem. are people the of majority sive andparticipatory approachtothe KampungLautsociety, inwhich inclu the benefitted has Carolus Romo dialogue, of spirit the society. Living Laut Kampung the of middle the in presence friendly her in mented inadialogueistheinclusiveandparticipatory approach. imple be might that approach appropriate most the Therefore, other. each toward respect mutual with partners as themselves put dialogue the within parties both when place takes creation’sintegrity.Dialogue preserve to and peace, afford to truth, the for fight to justice, develop of daily life. Dialogue is performed under a communal manner in order to realities concrete the into God of Kingdom the of values the liver Dialogical Mission tion’s integrityishighlyimportantfortheirownsurvival. crea of awareness the since environment, the preserve to society the encouraged has settlement) and clothes (food, needs basic the of ment Laut society live a proper life as mankind, the image of God. The fulfil Kampung the made has prosperity the of improvement The improved. (Indore: Satprakashan, 1995) 6 In the context of Kampung Laut, the dialogical Church is apparent de to people all invite to called is Church the dialogue, Through the of Kingdom the of values the proclaimed has Carolus Romo Kavunkal, The ABBA Experience of Jesus – Model and Motive for Mission in Mission for Motive and Model – Jesus of Experience ABBA The , 86. 6

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Oblatio l 65 l Antonius Widiatmoko Oblatio l 66 l Vita et Missio as the subject of the program. The impact of this perception is that a that is perception this of impact The program. the of subject the as Laut society perceives that they have been involved in and been treated OMI Memperjuangkan Kemanusiaan, nusiaan,” Anastasia et al., Carolus OMIMemperjuangkan Kemanusiaan Forum ofReligiousPeopleinCommunion,assertsthat: the of Chief the Hidayatulloh, Taufick Christianization. of act the not for and good own their for solely is Carolus Romo through pursued has Church Catholic the what that believe (98.68%) society Laut pung Kam the in people the of Most agenda. hidden and tendency any out Laut society takes place due to the dialogue that has been pursued with the society. by accepted be might preservation, environmental the and society the of quality life the of improvement the to relation in especially God, of Kingdom the of Carolushas values the on Romo proclamation Consequently,the grown. toward thesociety from of trust level significant 8 7 worth disseminating. people who know him admit that his works are works that have been many and prestigious, so been has Awardthat Maarif the won has he that, Despite pursuing. been has he that ministry and work every in achievement of kind some gain to intention any have not does he that believe I humanity.[…] and communality peace, of messenger a as more him know I instead, religion; certain a for missionary a of role pure the in stuck not is priest, a is he although Carolus, Romo Kampung the and Carolus Romo between relationship close The Kampung the approach, participatory and inclusive the Through for living. place proper a have will them of all that so settlements, bourhoods neigh their of construction the facilitating in enthusiastic very been has here society here. The society the of needs the on based more is all construction is not solely based on the foreign donors but, instead over poor.The the for units settlement 40 constructed successfully During the three years of his presence in Cilacap, Romo Carolus has na nsai e al., et Anastasia Anjar Taufick Hidayatulloh, “Pembawa Pesan Perdamaian, Kebersamaan, dan Kema 7 Mafia Irlandia di Kampung Laut – Jejak-jejak Romo Carolus 8 Mafia Irlandia di Kampung Laut – Jejak-jejak Romo –Jejak-jejak Laut di Kampung Irlandia Mafia xix. (Jakarta: Gramedia,2012) , 72. - - - - - These values have been implemented in the life and the cooperation between theChurchandnon-Christianpeople. the and life the in implemented been have values These discipleship. create and conversion invite which God, of Kingdom the of values the proclaim to duty evangelizing and missionary her toward logue itself resembles the manifestation for the awareness of the Church dia society.The Laut Kampung the in people Moslem the with logue dia the of presence the for evidence the as awarded been has title This trust. of level high the and association close the to due awarded been Kiai as named been even has he that society > Kiai). Kiai or Kyai might refer to a Moslem cleris or a figure (source: id.wikipedia.org > wiki as known addressee another Kiai, to addition In items. or people respected” highly the or elder their ecological conversion (namely preserving the integrity live of they the envi that point the to awareness pursue to society the facilitating natural preservation when they benefit the natural resources. Therefore, force people to survive up to the point where they do not account sometimes for the poverty of situations poverty.The of situations the to ated society,Laut associ Kampung closely of is damage environmental the environmental damage and the like, should be overcome. In the context poverty, dullness, illness, from suffering like life, improper an live to mankind cause that aspects All dignity. human developing of efforts Liberating Mission liberate thesocietyfrompoverty. to order in parties several with cooperation pursue should church the erty in terms of access to resource materials for a proper life. Therefore, (dullness and absence of necessarily-possessed life skills) but also pov a homey, thrifty and simple life) or poverty in terms of human potential (pursuing values human of terms in poverty entail not does alleviation poverty.their of burden the break to order in poverty of awareness The is Church poor. people the poor to the cater with to fights the committed Church The that aware is Carolus Romo society, the of prosperity 9 the to associated closely is Church the of mission liberating The the improving in Church the of responsibility the to relation In Romo Carolus has been so close and friendly to the Kampung Laut For Javanese people, Kiai or Kyai is an address that has been given to “the to given been has that address an is Kyai or Kiai people, Javanese For Nyai might be given to the female people. In the same time, the addressee the time, same the In people. female the to given be might 9 Carolus, a title that has that title a Carolus, - - - - -

Oblatio l 67 l Antonius Widiatmoko Oblatio l 68 l Vita et Missio ety suffered from the dangers of famine. Then, Romo Carolus came to came Carolus Romo Then, famine. of dangers the from suffered ety soci Laut Kampung of people the sedimentation, the to due shallower culties in looking for fish because the Segara Anakan Lagoon had been diffi had they When area. Anakan Segara the over lived society Laut ienation, poverty and dullness. A long time ago, the people of Kampung al live to them cause that conditions the from society Laut Kampung of Godhasbeenhighlyappreciated. it is in this ecological conversion that mankind’s dignity as the likeness ronment). Living the ecological conversion is highly important because poor by delivering fundraising proposals to the donor institutions. In institutions. donor the to proposals fundraising delivering by poor the of voice the in out crying as formulated Francis Pope what fested that channelthemudtoswamp. the opening of the new rice fields from the assistance of the water gates to due improved more are activities these and better become have ties activi easily.economic districts the other Nowadays, the to connected the ground access so that the people of Kampung Laut society might be the society and both Romo Carolus and the people in the society opened 10 mani has Carolus Romo issues, environmental the to relation In economic lifeofthelocalsociety. construction of both the road The access and bridge. the bridge has a also led and to the access road had has now Sawangan that project labour-intensive the through is It region. the outside sell to difficult been have crops the consequently and isolated, been has area this va, corn and the like. Due to the absence of road access and bridges, cassa as such products farming yield to potential the has Sawangan potential. local the found also has Carolus Romo time, same the At improve the economic activities of the society, even in the long-term. be implemented shall have highway access and this road access shall will project the which in society the then projects, labour-intensive of form the in provided is aid the if However, free. for provided is it if vain in be will aid the that considered has Carolus Romo gan. Sawan in bridge a and access road of construction the for projects the aid provided by Romo Carolus takes the form of labour-intensive The aid provided by Romo Carolus is not taken for granted; instead, Through Romo Carolus, the Church has liberated the people in the Anastasia etal., Mafia Irlandia…, 81. 10 ------at s n fot f rdctn te xsig ules n h society. the in dullness Romo Carolussaid: existing the eradicating of effort an as Laut Kampung in Ibtidaiyah Madrasah of establishment the facilitated also Carolus Romo time, same the In religion. and race tribe, their on ences of good will in order to help him, without having to consider the differ people many involved Carolus Romo time, that at situations life mane inhu the from society Laut Kampung of people the liberate to order ence of such society is the effort by the Church in order that the Basic the that order in Church the by effort the is society such of ence a becomes Church God. of Kingdom the to pres regards The with sign prophetic credibly the that way a such in dignity human the uphold to is Community Human Basic the developing independently.of objective met main The be not might that needs urgent the to respond to order in Community Human Basic building of importance the toward the Kampung Laut society is a concrete form of the Church’s awareness Carolus inthemiddleofsocietyisnotaneffort ofChristianization. Romo by out carried works the that argue (98.68%) society Laut pung God’sof Kingdom the of ues Kam the in people the of most presence, the improvement of the life quality, which becomes the sign for the val within Carolus Romo of sincerity the TowardHope. Good the About Bringing of Foundation Social the of instead society the by benefitted be might results the of most which parts activities empowerment are society of Carolus Romo by out carried been have that works all that own life.” our ease to or help to others for wait to need Wedon’t life. own their empower to able be should society the in people “All place: first very the in itself development the of subject the are people these that is son Kampung Laut society to pursue the improvement of their life. The rea 11 of people the with altogether out carried has Carolus Romo What view (92.11%) society Laut Kampung the in people the of Most of people the motivated has Carolus Romo hand, other the On ing hand. help our need who people many of sake the for struggling in thing important an is Harmony other. each with cooperate us to and for help to obstacle an is religion and faith different that think don’t I

Ibid., 2. 11 ------

Oblatio l 69 l Antonius Widiatmoko Oblatio l 70 l Vita et Missio ing the inter-parish and inter-diocesan fellowship and participation as participation and fellowship inter-diocesan and inter-parish the ing other religions. from disciples of society the with mingle might Community Christian States Today,” ity tralian CatholicUniversityMcAuley CampusLibrary, 2002),19. Communion BranchoftheRegencyCilacap: in People Religious of Forum the of Chief the Hidayatulloh, Taufick by stated been having as world, the in God of Kingdom the deliver to namely works, these out carrying in motivation his stated assertively has Carolus Romo occasion, any in people the Towardsociety. Laut Kampung of people the helping by actions, concrete through also but Kingdom of God, should proclaim those values not only through words the on centres that community a as Church, the deeds, His and words members oftheChurch. into them converting and people baptizing of instead God of Kingdom the of values these deliver to is place, first very the in Laut, Kampung in Evangelization like. the and truth prosperity, public justice, peace, religions in order to manifest the vision of the Kingdom of God namely different from people with cooperation pursuing by God of Kingdom Kingdom-Centred Mission nity asthesparkforcivilizationoflove( Community is the steadfast departure point for building a new commu the true power for the proclamation of the Gospel. This Basic Christian (Maryknoll:OrbisBooks,1996), 161. 14 13 12 His through God of Kingdom the proclaimed who Jesus, like Just the of servant the be to called is Church the Laut, Kampung In foster for manner effective of part is Community Basic Christian approaches. other the to responses in specificity its in itself renames and dis covers … poor the of aspiration religion’s liberationist the other to by approach unique challenged religion, Each religions. of biosis sym veritable a is Communities Human Basic the in happens What Aloysius Pieris, Aloysius Peter Phan, “Cultures, Religions and Power: Proclaiming Christ in the United the in Christ Proclaiming Power: and Religions “Cultures, Phan, Peter Peter Phan, Theological Studies 65 12 13 Ecclesia in Asia: Challenges for Asian Christianity FireWater:& in Issues Basic Christian and Buddhism Asian 14 (2004),732. Ecclesia in Asia (Brisbane Aus 25). ------changing the general view: “from disaster into blessing.” Through the Through blessing.” into disaster “from view: general the changing by initiated is Laut Kampung of conditions environmental the on ment improve The condition. environmental the improving of efforts the in manifesting the Kingdom of God are apparent in the involvement with manusiaan” in Anastasia etal., living sourceforthepeople. the as fields rice new the opening for River, Cimeneng from mud the including resources, existing the from benefitting by live can they that so society the in people the for helpful very is foundation his through pung Laut. The people consider that what Romo Carolus has carried out into a dialogue about the necessary actions that should be taken in Kam very humanistic approach in which the people of the society are invited Laut society because the proclamation of these values has made use of a introduced by Romo Carolus are not rejected by the people of been Kampung have that God of Kingdom the of values The creation. of tegrity in the preserving in conversion, sensitivity,cooperation namely and responsibility ecological of aspects the living of and God of Kingdom the of values the proclaiming effortsof the in involved getting for sary This kind of appreciation is a fundamental attitude that has been neces environment. surrounding their in have they what appreciate to invited might benefitashigh-proteinfoodforthecattle. time, the golden snail pest has become a blessing same as well, the since this In pest fields. rice new the of opening the in helped has mud the because blessing, a become has mud the example, For blessings. into disasters/problems as considered generally have they what view to ety soci Laut Kampung of people the invited has Carolus Romo jargon, 15 are Laut Kampung of people view,the of point new this Through for evangelization of works the Laut, Kampung of context the In This iswhatRomoCarolushasdeliveredtousintheforum. world. the within context real-life the com in munality,justice and peace dedication, sincere of full is that life a namely God, of dom King the deliver to instead, but, religion certain a of greatness the develop to not actually is leader religious any of duty prophetic The Taufick Hidayatulloh, “Pembawa Pesan Perdamaian, Kebersamaan, dan Ke dan Kebersamaan, Perdamaian, Pesan “Pembawa Hidayatulloh, Taufick Mafia Irlandia…, xix. 15 ------

Oblatio l 71 l Antonius Widiatmoko Oblatio l 72 l Vita et Missio Hope, as the extension of Romo Carolus’ helping hands, will facilitate will Carolus’hands, Romo helping of extension the as Hope, Good the About Bringing of Foundation Social the found, been have life communal fraternity.the of in spirit problems a When in problems life the with deal to how about discussions has society the when Hope Good Bringing the of About Foundation Social the of involvement the monious relationship between the Church and the society is apparent in society.har the The and Church the between relationship harmonious Kampung Laut society is the most significant sign for the presence of a Harmonious RelationalMission but, instead,totakeconcreteactions: Catholic or Christian be to people other convert to mean not does love that states himself Carolus Romo finding, the to relation In tianization. Chris of movement a not are Laut Kampung in pursued has Carolus Romo that efforts the that argue (98.68%) society Laut Kampung the in people all Almost Catholic.” be to people other convert to courage enough have not do I Therefore, 20%. is Catholic being My Catholic. too still not am myself “I way: unique a chargein the to responded lus Caro Romo forward, put was inten Christianization of charge a insincere When tion. or ingenuine any kept never has Carolus Romo believe that They goodness. own their toward intended are taken has lus Caro Romo that actions all that sure are they more the Carolus, Romo society Laut 1973. since Carolus know Romo they with more familiar The been has Kampung The time. by forged been has that encounter paying highrespectinanattitudeofmutualappreciation. by discussion mutual the under discussed are aspects like. All the and feed cattle ducks, goats, crops, rice, as: such matters certain on sions deci make and discuss to order in members society the of meeting the 16 Catholic thanyouorme. more are trucks those opinion, my in Therefore, it. proclaimed not have we yet and love God. His Youof received love just have I and concrete the proclaim they because Catholic more are trucks Those personal of fruit the is Carolus Romo of society’sacceptance The the by accepted well been has that Carolus Romo of presence The Anastasia etal., Mafia Irlandia…, 16 91. ------mangroves (93.33%), using compost/manure (72.67%) and turning the turning and (72.67%) compost/manure using (93.33%), mangroves the down cutting not by: nature preserve to society Laut Kampung the encouraged has home” of common our is “earth that members society the awareness The Carolus. Romo by up follow members the society with the themselves, of proposals the and initiatives efforts the from these come since especially enthusiastically, welcomed been have Laut Kampung the in problems environmental the overcome to order in pursued has Carolus Romo that efforts The environment. rounding sur the with relationship harmonious a establishing of importance the saving the environment in Kampung Laut are a form of Society Em Society of form a are Laut Kampung in environment the saving the presenceofanyconflict mightbeavoided. consequently, society; the with communication good develops always relationship. aharmonious Carolus Romo because created been has relationship harmonious Such of presence the confirmed has time long in the joys and the sorrows of the Kampung Laut society for such a very Carolus Romo of involvement region. The the in activities educational widely opened access has brought positive impacts to the economic and more The more. any isolated been not has Laut Kampung that so road access the opened has members, society the with along Carolus, Romo eye-related disease) into a society that now lives a more prosperous life. and (malaria illness and famine the to due hopelessness in live to used which society society, a this from in changes significant about brought continuously formorethan40years. lot of the parties and has implemented society empowerment programs Church, through Romo Carolus, has been able to maintain the trust of a Catholic the maintained, well been has that relationship the to Thanks instituions. donor other and Misereor, universities, Banks, Credit ple Watershed,Peo of Hall Rotary,Main Government, Regional are: ties par these among and Laut, Kampung in environment cooperatively better a building in parties many involve to capacity her from apparent golden snailintofeedfortheducks(74.67%). Basically, the efforts that have been pursued by Romo Carolus for Carolus Romo by pursued Basically,been have effortsthat the has society Laut Kampung the in Carolus Romo of presence The also is harmony of community a as Church the of presence The promoting for basis the becomes fellows his with harmony This A N e t o

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Oblatio l 73 l Antonius Widiatmoko Oblatio l 74 l Vita et Missio that took place in the history of the Catholic Church. Catholic the of history the in place took that Catholic of ideas the by inspired been has subject the as society Action as thesubjectinveryfirstplace. positioned be should society the initiative, eco-pastoral the of success eventually. until the sharing benefit. Therefore, in order to guarantee the the planning to the implementation, the from monitoring and evaluation and. development, of level every in involved be should that opment devel the of subject the is Society itself. society the is entailed ment develop society the of factor decisive most the which in powerment Pasca KonsiliVtikan II F.(editor), V.and Purwanti Sanjaya Indra Companion toCatholicism sake ofcreatingpublicwelfare. the for society a of life the in people lay the of responsibility the namely (1962-1965), II VaticanCouncil Second the since emphasized been had what to regards with ment acknowledge greater had movement the time, same the in Europe; throughout spread Belgium after the end of the World War I. The movement expanded and became widely in labours factory the for association an established who Cardijn Joseph Catholic named priest a by pioneered was Action Catholic The 1927). XI, Pius (Pope hierarchy a goodness. greater of manifestation the for tribution in taking action, since they are the subjects that provide a positive con capable more be to invited are people faithful The problems. the reality and the toward response a as act to invited are people faithful the Then, faith. their of perspective the from problems the and reality the judge to and world the in place taking been have that problems the and plementing this method, the faithful people are invited to see the reality Cardijn, a Catholic priest, in the beginning of the 20 the method, “to see, to judge and to act,” that was introduced by Joseph is interesting Action Catholic makes What justice. social and welfare and being involved in the Young Catholic Workers to defend the public tian Family Movement, being involved in the Young Catholic Students, poor,the and labourers the for actions cial Chris the in involved being society’sthe and life so church in in involved both being as: such life, part took hierarchy, the of guidance the under people, lay the Action, 19 18 17 the put to Carolus Romo by pursued been have that efforts The Al. Andang L. Binawan, “(Eco) Habitus, Hari-hari Gereja Bertumbuh Terus” in Sandra Yocum Mize, “North America,” eds. James J. Buckley,J. James eds. YocumSandra “North America,” Mize, of guidance the under people lay of action participatory a is Action Catholic (Yogyakarta: Kanisius,2013),41. (Malden,MA:BlackwellPublishing, 2007),199-200. Mozaik Gereja Katolik Indonesia 50 Tahun50 Indonesia Katolik Gereja Mozaik 19 th Century. Starting from the from Starting 17 In this Catholic this In The Blackwell The 18 By im ------come the presence of the Kingdom of God by taking participation in the in the Modern World ( Church the of Constitution Pastoral the in formulated been had which world, modern the in Church the of involvement the about Theology Catholic of 13 Schema with VaticanCouncil Second the from proval European and American Continents. the campuses, the hospitals and the socio-politic-related domains in the schools, the entered finally awareness/empowerment of movement this movement among the industrial labourers (young workers on average), the highlevelofsociety’s participation. in resulted wisdom local the for Carolus Romo by actions appreciative The program. empowerment society a of implementation each in dom wis society, local Laut the benefitted Kampung has the Carolus Romo being loved and appreciated. Since the beginning of his encounter with because through the appreciation of local wisdom, the society perceives tegic alternatives that guarantees the success of eco-pastoral initiatives, the bottom-up method. Appreciating the local wisdom is one of the stra through approach participatory and inclusive an of implementation the as: parish,school,health,cultureandpolitics( such empowerment of domains the through world better a of creation searcher, September 9 e-books, 2008),196-198. ion toCatholicism The idea of Catholic Action became stronger when it gained ap gained it when stronger became Action Catholic of idea The people herewillbesaved. the of houses the that so swamp the toward directed be might river the from water the then by-passed, is embankment the if but, son; sea rainy the during sunk be might village our then by-passed, not is River Cimeneng the in embankment the If Romo. to intention our deliver we construction, mud-channel the in example, For here. ple I am happy that Romo Carolus always listens to the ideas of the peo The consequence of putting society as the subject of development is 22 21 20 Emmanuel Perrier, “Europe,” eds. James J. Buckley,J. James eds. “Europe,” Perrier, Emmanuel Mr. Gunantoro, the Society Figure of Bugel Village, an interview with the re the with Village,interview Bugel an of Figure Society the Mr.Gunantoro, Richard P. McBrien, , 152. th , 2017. Gaudium et Spes The Church: The Evolution of Catholicism 22 20 ). The Church would like to wel GS 45,72). The Blackwell Compan Blackwell The 21 (HarperCollin ------

Oblatio l 75 l Antonius Widiatmoko Oblatio l 76 l Vita et Missio to the empowerment programs which benefits have been perceived di perceived been have benefits which programs empowerment the to relation in apparent is Carolus Romo in society the of trust The ment. preserved since the factor of trust holds a very significant role within the involve be should and capital precious very a is involvement This mental safety in Kampung Laut have also involved many other parties. with theresearcher, September19 searcher, September9 September 10 tember 10 and theseclericscallhimKiaiKarolus. Laut, Kampung in clerics Moslem the with relationship intimate and close very a has Carolus Romo Christianization. or mission religious a either with do to anything have not do Carolus Romo by implemented been have that programs the that also and implemented, been have that Carolus does not benefit in any economic advantage from the programs Romo that perceives society Laut Kampung society.The the by rectly 26 25 24 23 Moslem clericshereforutilization. the to over handed are buildings these Then, Romo. by constructed been have Laut Kampung in Ibtidaiyah Madrasah of buildings The church inKampungLaut. any construct not does Room Romo. from is Christianization what pung Laut? I who live in Kampung Laut alone have never perceived Who said that Romo Carolus has led to the Christianization in Kam prayer. the do to reminded always was Moslem, a am who I, that kind so is Romo This come. has time the when prayer the do to me reminds Romo has never converted me into a Catholic. In fact, Romo always In addition to society’s participation, to date the efforts of environ from ourregionhere. are labourers the of All region. the outside from labour any volved in never has Romo here. people local the from come has Laut pung Kam in road access an of construction overall the for labour The r Mclsn te ece o Mdaa Itdia Ckrn, n interview an Cikerang, Ibtidaiyah Madrasah of Teacher the Muchlisin, Mr. re the with interview Village,an Pelindukan of Figure Society the Mr.Dedi, researcher, the with interview an Village, Cikerang of Chief the Dikin, Mr. Mr. Moko, the Chief of Panikel Village, an interview with the researcher, Sep th , 2017. 24 th , 2017. th , 2017. 23 th 25 , 2017. 26 ------Several organizations or institutions that altogether develop Kampung develop altogether that institutions or organizations Several the mud current, maintenance on the mud-channel facility, and the like. come the existing problems: division on the new rice field, division on over to order in defined been have norms new Laut, Kampung In ties. network might be well-implemented and mutually beneficial for all par the that so norms or agreements be should there established, been has of network domain the When preserved. be might economy,health and education the in program empowerment people the and continuous more and stronger becomes capital social the that so network, wider l hs ttmn i i acrac t te pno o Hn Handoko Hani of opinion the to accordance in is statement This al. individu an within transformation internal and changes character process of the from result a of more is and decision a is leadership that argues Carolus Romo leader. a as respected be to willing been never tion oftheCongregation,namely servingthepoorpeople. descrip the suits perfectly that place a is Laut Kampung members. the of one is Carolus Romo which of Immaculate the Mary of Oblates the wll-served. “Serving the Unserved” is the motto of the Congregation of ues of the Kingdom of God, especially to the people who have not been missionary,lic val the proclaim to duty the with entrusted been has he as themanifestationonvaluesofKingdom Godalone. preservation environmental concrete the of benefits the perceive might Church acts as a facilitator or a mediator for society, so that the society To the people of Kampung Laut society, whose majority is Moslem, the of God by proclaiming the values of the Kingdom of God to the world. as the servant of the Kingdom of God. The Church serves the Kingdom position her of aware humbly be should Church the God, of Kingdom reli the other of values the proclaim duty, the namely,to mission own Toher gions. from people the toward position superior a in herself place to not Church the requires and religions other from people many Misereor (NGO). and Universities, several WatershedBank, of Credit Hall People Area, Rotary,Main Government, Regional Cilacap of Regency The namely: Bringing of Foundation Social the with Laut are Hope Good the About oo aou hs ee peetd isl a a edr ad has and leader, a as himself presented never has Carolus Romo Romo Carolus is fully aware that, as a Catholic priest and a Catho involves that evangelization new of form a been has Eco-pastoral a developing in role important an plays also trust of factor The ------

Oblatio l 77 l Antonius Widiatmoko Oblatio l 78 l Vita et Missio has been given from the outside but, instead, leader is something that something is leader instead, but, outside the from given been has born into a real leader. Therefore, leader is not a title nor a position that been has individual an that time the is it then organization, her or his in changes the encouraged has presence her or his when and ronment, envi surrounding her or his on influence deliver to started has action every and word every when individual, the within formation building character- firm and peace inner an been has there when life, her or his individual. When an individual an has found the vision and the mission of within change of process long a of birth the is leadership instead, (2010) gunakan Metode LimaFaktor BPFE UGM,2010),297. ing forallpeopletoholiness. His Paschal mystery, that has been translated by the council as the call and Christ of personality the on Church the center the might century,and of challenges the to well respond might Church the that so spirit new attain to order in renewal spiritual the pursuing been had Church 1969. He had his philosophy and theology education when the 21, Catholic December on ordained was Carolus Romo (1962-1965). Council Second Vaticanthe by designed been has that renewal Church of wave big the and had, has he that Immaculate Mary of Oblates the in cation ship model of Romo Carolus is highly associated to the spirituality edu people underhisorherleadership. should be willing to detach the power by cutting the social gap with the ap easily be should proached, should be able leader to listen well, should be a open to criticism, and leadership, serving the run to order In ing the importance of these objectives, and by developing associations. and people highlight and objectives, the of the meaning the underlining by group, the strengthening and supporting by well, duties the out carrying for things necessary the all providing by especially support, (2000) and not to govern has been in accordance to the opinion by Jan Hendrik grows anddevelopsfromtheinsideofanindividual. 28 27 The charismatic, participatory, creative, and transformative leader serve to is leader a of essence the that Carolus Romo of view The 28 27 Jan Hendriks, Jan Handoko, Hani , who states that the true duty of leadership is to help and to and help to is leadership of duty true the that states who , but, title, a nor position a not is leadership that states who , Jemaat Vital dan Menarik: Membangun Jemaat dengan Meng dengan Jemaat Membangun Menarik: Vitaldan Jemaat Manajemen Personalia & SumberdayaManusia & Personalia Manajemen (Yogyakarta: Kanisius,2002),81,90-91. (Yogyakarta: ------bers ofthe27 mem the to Fr.Deschatelets by Leo delivered ner. was statement This man better a in Gospel the proclaim to and time the of challenges the to respond to order in renewal Church the of efforts the to itself adopt might Congregation OMI the that was postponement the of objective The 1966. to meeting the moved and 1965 in place take to scheduled 27 the postpone to decided time) that at Congregation OMI the of General Superior (The Deschâtelets Fr. Leo spiritually. Congregation OMI the impacted has renewal Church Oblatio Studia,2016), 612. Sourcebook Documentary A 1816-2016 Immaculate Mary of Oblates sionary 23 March Chapter, eral of aspects the of development the to contributed have domains these Brothers. of OMI All the with cooperations other of number a pursued also he time, same the in and, operation, tractor activities, pig-herding period. study These domains were farming, youth, bee cultivation, sheepherding and their during taken had friends his of none that domain the domain, “eccentric” an into himself engaged He possible. as well as Gospel the proclaim to able be would he come had time the when mis a of study,his During priest. sionary that so self-potential, his optimized he candidate the as provisions spiritual the retrieved Carolus Romo that Church, Catholic the of part as Congregation OMI the and 29 It is in the situation of massive renewal inside the Catholic Church good ofsouls. the for efficacious more and healthy more be to ought which future a to opening of and sources purest its to return of self-renewal, of self-transformation, of act this accomplished here, represented tion, Congrega our which with perseverance assiduity, the the firmness, the was […] think factor,Council. I social Athe interesting by very created current the with move to efforts our in this shown Wehave guide. constant our also was Church the to attachment our […] life priestly and religious our to and poor the evangelizing of mission our to fidelity our Church, the to the and VirginBlessed the to ity Our fidelity to the Oblate ideal and to Bishop de Mazenod, our fidel for Council Vatican Second the of role the of importance The “Circular Letter of the Superior General, Fr. Leo Deschâtelets to XXVII th GeneralChapterasfollows: 29 rd , 1996,” Pawel Zajac (Ed.), Zajac Pawel 1996,” , th General Chapter that had been had that Chapter General To the Ends of the Earth: Mis Earth: the of Ends the To (Roma: th - - Gen - - - - -

Oblatio l 79 l Antonius Widiatmoko Oblatio l 80 l Vita et Missio of God alone. The Church of the Kingdom of God is not a Church that Church a not is God of Kingdom the of Church alone. The God of the world. He believes that the Church is the Sacrament of the Kingdom of middle the in God of Kingdom the of values the deliver to order in into Catholicism in the first place, but, instead, he proclaims the Gospel them converting and people baptizing for not Gospel the proclaims He ethnicity. or religion race, their mind to having without people, many by God to build His Kingdom in the world by pursuing cooperation with subsequent years. Romo Carolus states his belief that he has been called the in society Laut Kampung of middle the in involvement creative his charismatic leadership inside Romo Carolus that have been displayed in No. 109,2004. Conferences,” Bishops’ Asian of Federation the of Theology Mission Church thathavenotbeen responded to. the of needs urgent most the to answer had to readiness OMI, the namely the done, of Founder the Mazenod, de Eugene Saint what from what Romo Carolus has carried out in Kampung Laut has been sourced for basis the back, cipallyfar evangelizingtoLooking 1). thepoor”(C missionarya wecommitCongregation” “[…] ourselvesand 5) (C prin been has as stated in several numbers of the Congregation, OMI Constitutions as follows: “ OMI of member the as identify his from risen has 1973) from (starting Laut Kampung of Programs powerment of mankindinGod( joy the and redemption the is liberation genuine this of objective final the love; the and justice by mobilized been has that liberation genuine is the Kingdom of God ( Nuntiandi VI Paul Pope of the Apostolic Appeal to accordance in also FABCTanthe the in of Bishops all 2004, Asian and document in accordance to the argument by a theologian named Jonathan Yun-Ka of God’s missions, the Church is present and is called. This statement is in carrying out Christ’s missions, which are no other than the Kingdom ment of Christ. The Church might not be separated from Christ because, the Sacrament of the Kingdom of God and the Church is also the Sacra is Church the because Christ, proclaim to mission given the abandons 30 Em Society the in Carolus Romo of leadership charismatic The Jonathan Yun-ka Tan, “Mission Inter Gentes: Toward a New Paradigm in the in Paradigm New Towarda Gentes: Yun-ka Jonathan Inter Tan,“Mission (1975), which states that the centre of Gospel proclamation Gospel of centre the that states which (1975), EN EN 35). 34), and that the Gospel proclamation is the FABCPapers Evangelii 30 We are and is and - - -

h tm (o e, o icr, o c) a be wl peevd s hav as preserved 28 the well of methodology the in been apparent been ing has act) to discern, to see, (to time the maculate 1816-2016. A DocumentarySourcebook, and Procedures general the of aspirations the facilitate to order in much done not has in Asia Church the that considered has 1972, in Chapter,held General herited by Asian people from colonialism. Under such situation, the 28 and economic exploitation, and also from all the wounds that have been in social political, from freedom the of promise the offers that ogy ideol revolutionary a adopting in interested are generations younger due to the long period of colonialization by the West. Most of the prominent Asian become have characteristics These pessimistic. and surren dered, easily passive, characteristics: prominent following the with onpeople reflects poor also of ter full been has that continent a as Asia Confucianism, and Taoism. Atn the same time, the 1972 General Chap multicultural faiths such as Hinduism, Shintoism, Islamism, Buddhism, of presence the by religiosity,expressed of been level having high as a (to act). evangelization of actions concrete the through needs these to sponding re and discern), (to invocation Oblates’missionary the of perspective the through world the of needs the considering see), (to standing been had Oblates the where place the from world the viewing were: actions these and time, that at society Laut Kampung the of condition the to relation in action take to Carolus 1972 Romo strengthened Chapter The General (1973). society Laut Kampung the of life the into himself engage to started Carolus Romo before year one just 1972, in held was 32 31 has that continent a as on Asia reflects Chapter General 1972 The of needs the viewing in Mazenod de Eugene of methodology The tion’s primarypurpose:toevangelizethemostabandoned.” Congrega the of sight lose never we provided us, to foreign is istry min “no today: tradition our in continues urgent.This as perceived needs to responding globe, the of corners all to Provence of outside Historically,France. Southern in perceived spread Congregation the Our […]. abandoned most he urgentneeds the to respond to way the was the this that felt Founder evangelize to founded were We Pawel Zajac (Ed.), Zajac Pawel Missionary Oblates of Mary Immaculate, 32 (Rome:OblatioStudia,2014),11. To the Ends of the Earth: Missionary Oblates of Mary Im Mary of Oblates Missionary Earth: the Toof Ends the Discerning Oblate Mission: Criteria 617. th General Chapter that Chapter General 31 - - th ------

Oblatio l 81 l Antonius Widiatmoko Oblatio l 82 l Vita et Missio thing in order to participate in alleviating the poverty in Asia or, at least, 28 the the placewhereJesusChristshouldbeproclaimed. and Church, the of birthplace the is poor the of world the that namely 28 the of results the as Outlook Missionary of ment Docu the in stated been has action this for basis The in Asia. poverty the urgent needs of the world, especially in relation to the conditions of to respond to churches, local the with cooperation the within sionaries, mis their encouraged has Congregation the Therefore, public. Asian Earth…, certificates) without (courses education non-formal and families), the in education (character education informal certificates), with (school education formal of establishment the and society the of status nomic initiative has been afforded through the improvement of the social-eco be manifested. The aspect of humanity within the people empowerment might Saints” finally and Christians then human, them “Make namely Congeration), OMI the of Founder (the Mazenod de Eugene Saint by ly asserted that the three stages of Gospel proclamation that were taught self-development. so own their society,of subject the be to proud were society the of people the that Laut Kampung the of people the with discussion) munal (com dialogue and culture, local the and wisdom local the of ciation appre the approach, bottom-up the on priority put that empowerment poor people was lifted by Romo Carolus through an initiative of people the among lingering been had that surrendered easily and pessimistic inferior,being of sense The justice. given, not were / had not had who people of group pre-prosperous the as poor the viewed he time, that At might enjoytheproperhumanlife,bothmaterially and psychosocially. Laut Kampung in people the that order in society Laut Kampung the help to moved was heart his (1973), Laut Kampung in encountered he past. the in Westerncolonialization the of presence the by taken been have that people Asian the of rights the on justice of sense the returning in 34 33 Since 1973 until now, Romo Carolus has consistently and intensive by invitation the responded positively has Carolus Romo Young 34 Therefore, when Romo Carolus saw the situations of poverty that th Romo Carolus,interview withthe researcher, October 1 (Ed.), Zajac 13n,” artikel Outlook Missionary “Dokumen 623. General Capital. He argues that the Church should do some do should Church the that argues He Capital. General 33 th st General Chapter,General , 2018. To the Ends of the of Ends Tothe ------Romo Carolus, the Good News is fulfilled when the society is able to able is society the when fulfilled is News Good the Carolus, Romo why For (PP6). reason evangelization” of part integral the an be always will is progress That more. have and more, do more, know could they that so peoples help to aims has development “Integral that states encyclic his in VI Paul Pope by nity among the nations. This statement is in accordance to the statement frater of establishment the and distribution fairer the for necessary be the societys but also the social, cultural and political changes that might for advancement economic about brings only not that view missionary his concretized have Carolus Romo by efforts These society. the for Paul VI in VI Paul Congregation) has implemented is in accordance to the opinion by Pope tion inthestruggleforhumanelifeoflocalsociety. dialogue, appreciation of local wisdom, and plurality and also participa through pursued been has God of Kingdom the delivering for lization evange the people, non-Christian by occupied been have that places the society.In local the of values cultural the for respect the including living, been have missionaries OMI the where people the for respect tion helps the OMI Missionary in developing an open attitude, with full cial charism of fully identifying themselves to the poor. The Congrega poor and gives full approval for every OMI missionary who has the spe and culture economy). (social, poverty their of conditions the alleviate to order in society Laut Kampung the with also but society Laut Kampung the for work only not does Carolus Romo regard, this In OMI. an to back feed their provide to poor the allowing and understanding, listening, by poor the of world the of part a be to is missionary OMI each of sire mankind. with unity the inside life means God with proclaimed bytheChurch. been have that God of Kingdom the of values the live to and derstand un to able is society the life, proper the through and life, proper a live The OMI Congregation supports the initiatives of solidarity for the As an OMI priest, Romo Carolus believes that life inside the unity The way of proclaiming Gospel that Romo Carolus (and the OMI the (and Carolus Romo that Gospel proclaiming of way The 36 35 Zajac (Ed.), Romo Carolus,aninterviewwith the researcher, October1 Evangelii Nuntiandi Evangelii To theEndsofEarth…, (1975) that “for the Church, the first the Church, the “for that (1975) Populorum ProgressioPopulorum 626. 35 The specific de specific The st , 2018. (1967), which (1967), 36 ------

Oblatio l 83 l Antonius Widiatmoko Oblatio l 84 l Vita et Missio Carolus hasdone,throughhisstatementin the appreciation toward local wisdom, Pope Paul VI asserts what Romo ( term long the in Gospel the of proclamation the for important highly is contact personal Gospel, the collective of the proclamation to addition in that, asserts VI Paul Pope Furthermore, ( zeal” limitless with neighbor one’s to given time, same the destroy,should nothing that communion a in God at to and, over given means of evangelization is the witness of an authentically Christian life, sionary duties of the Congregation, the young OMI missionaries, since missionaries, OMI young the Congregation, the of duties sionary Document, (1972) Outlook The Missionary achieved. been has that development the with ance accord in continued be will Carolus Romo by pioneered been has that ministry the that so missionaries, OMI young the to leadership of tion ny/serve the Kampung Laut society. Therefore, there should be a transi ported. sup and admitted been has development the of subject the as presence Carolus has made the society feel happy and appreciated, because their Romo of leadership The process. evaluation the in Carolus Romo by urgent the needs of the to poor. respond The Kampung Laut society to has always been order involved in decisions effective and concrete of is absolute and, at the same time this evaluation encourages the making evaluation This Congregation. the of charisma missionary the and pel evaluation to the commitment of evangelization in the light of the Gos of periodic implementing by afforded Kingdom is initiative This world. the the to God of values the proclaiming of sake the for creativity Romo Carolus is aware that he will not always be able to accompa greater affords always Carolus Romo leadership, his showing In people atrueencounterwithGodinJesusChrist. our of multitudes for more and more be will religiosity popular this to help it to overcome its risks of deviation. When it is well oriented, ready be values, undeniable and dimensions interior its perceive to belief. Above all one (missionary) must be sensitive to it, know how fice even to the point of heroism, when it is a question of manifesting and poor can know. It makes people capable of generosity and sacri simple the only which God for thirst a manifests religiosity Popular 37 Ibid., 627. 37 states that, in order to continue the mis the continue to order in that, states EN 48 EN 46 EN : ). In relation to relation In ). EN 14 EN - ). ------direct impact on the development of the communal life; combining at combining life; communal the of development the on impact direct have that activities perform to time the of most (using function logue), dia forums/communal through others (motivating style servant), a as people the by viewed being and personality namely: their missionaries (viewing OMI character young the training be should that ership and developingflexible,adaptivewilling-to-learnself-quality civilizations human of history the in God of presence the templating con in themselves habituating by charism personal their developing the beginning of their study period, should be provided with a space for learning process from the teachers in order to embark on their own journey (source: patembayancitraleka.wordpress.com). journey own their on embark to order in teachers the from process learning other the not and teachers the Through around. way for looking been have who ones the are students the In the context of gunakan MetodeLimaFaktor, Laut society. Kampung the in ministry the continue to order in Carolus Romo place re to time any at ready be will they that so Carolus Romo from learn Romo Carolus. The intention is that the young OMI missionaries might of means by implemented be also should regeneration or transition leadership of process the addition, In having certain capacities; and being able to decrease the use of power). (being able to listen well; being able to handle criticisms; being approachable; requirements and association/fraternity of spirit the fostering objectives; certain these lights which action by also but words by only not objectives certain of meaning the underlining strengthening; and supporting way/solutions; own their find to people of people/groups helping ‘relationship’; the to attention ‘aspects’through the to tention 39 38 Jan Hendrik (2000) The term The Jan Hendriks, Jan nyantrik nyantrik nyantrik Jemaat Vital dan Menarik: Membangun Jemaat dengan Meng dengan Jemaat Membangun Menarik: Vitaldan Jemaat , the wisdom lies in the students and not in the teacher because basically refers to the activities of learning from a teacher.a from learning of activities the to refers basically 38 192. , it is expected that the students might find the long-life the find might students the that expected is it , elicits several aspects in the charismatic lead nyantrik 39 Antonius Widiatmoko, ne te edrhp of leadership the under Yogyakarta [email protected]

- Indonesia . i m o ------

Oblatio l 85 l Antonius Widiatmoko

S’ dialogue aveclesautresreligions. en d’entrer possibilité la a y qu’il comprendre fait nous document Ce est base de documents des l’un dialogue, ce concernant directives des tard plus donné a l’Église que tous nous savons nous si Même religion. nouvelle leur de adoption par écartelés vivre à famille 15 au gais portu franco comptoirs premiers des et nord du venus arabes les par territoire du l’évangélisation de et l’islamisation de période la depuis selon certains. Et pour d’autres des germes et bribes peuvent se déceler colonisation la de période la de date tradition Cette fruits. de beaucoup comme ilestcitédanslachroniqueSeneweb : Le terreau sénégalais du dialogue Islamo chrétien est porteur de porteur est chrétien Islamo dialogue du sénégalais terreau Le Sall parlecardinal,Monseigneur Théodore Adrien Sarr. mans. La distinction a été remise au ministre conseiller du Président Sénégal dans ces œuvres pour la paix entre les chrétiens et les musul le honorer pour François Pape le par décerné diplôme le religieuses, ligieux. Comme illustration de l’entente entre les deux communautés du genre dans le monde de plus en plus en proie à des conflits interre chrétien. Une réalité au pays de la Téranga considéré comme modèle Sénégal doit cette particularité et cette différence au dialogue islamo le harmonie, en vivent religieuses confessions différentes les où de aujourd’hui parmi l’un des rares pays en Afrique, Cité voir même musulmans. au et mon chrétiens entre parfaite l’entente à grâce partie grande en c’est paix, de pays un comme considéré est Sénégal le Si ilge sao héin as e as e a éag (terre Téranga la de d’accueil), je leferaisavecbeaucoupd’enthousiasme. En effet pays le dans chrétien du islamo témoignage dialogue merveilleux le raconter de permis m’était il Le dialogue a ème siècle. Delà sont nés les premiers convertis confrontés en confrontés convertis premiers les nés sont Delà siècle. L L e s i u o

l vec l’Islam au Sénégal a b D e l u o i h d é i

a g é n é s , l i m o s i a Nostra aetate Nostra - - - - .

Oblatio l 87 l Louis Diédhiou Oblatio l 88 l Vita et Missio que se fait le dialogue. Tout le monde s’accorde pour dire que l’Islam que dire pour s’accorde monde Toutle dialogue. le fait se que prêtres del’Afriquel’Ouest : des régionale assemblée d’une lors tenu sénégalais) clergé du (Union gue de vie et même le dialogue formel. Je cite une conférence de l’UCS dialogue devieetceluistructurelorganisé. dialogue de types deux trouve l’on que cela en C’est foi. de lien le que fort plus est sang de lien le que dire donc C’est musulmans. des et chrétiens des trouve y on mixtes, sont familles certaines que est velle nou peur.bonne fait La vue première à écrasante majorité Cette ques. catholi majorité en chrétiens de 5% et musulmans de 94% de pulation po une compte pays le statistiques, les Selon millions. 16 d’environ de convenanceetmêmecommunionentremusulmanschrétiens. Parlons tout d’abord de l’Islam sénégalais, puisque c’est avec lui avec c’est puisque sénégalais, l’Islam de d’abord tout Parlons quotidiens delaviedesSénégalais. térêts communs, de la tolérance ancrée dans la tradition et des gestes d’in partage du parentés, de liens des mixtes, mariages des sinage, dialogue ce constituent facteurs plusieurs effet En En effet beaucoup de facteurs et de paramètres favorisent ce dialo population une actuellement compte Sénégal le que Rappelons Le Sénégal n’a pas attendu pour s’y atteler. Il a une longue tradition trouvent eneux. ( progresser les valeurs spirituelles, morales et socio-culturelles qui se la foi et de la vie chrétiennes, ils reconnaissent, préservent et fassent de témoignant en tout et religions, d’autres adeptes les avec ration collabo la par et dialogue le par charité, et prudence avec que, pour fils ses donc exhorte Elle choses. toutes réconcilié s’est Dieu lequel dans et religieuse vie la de plénitude la trouver doivent hommes les lequel dans 6), 14, (Jn » vie la et vérité la voie, la « est qui Christ le cesse, sans d’annoncer tenue est elle et annonce, elle Toutefois, hommes. les tous illumine qui vérité la de rayon un souvent flètent bien des rapports de ce qu’elle-même tient et propose, cependant re et de vivre, ces règles et ces doctrines qui, quoiqu’elles diffèrent sous religions. Elleconsidèreavecunrespectsincèrecesmanièresd’agir L’Église catholique ne rejette rien de ce qui est vrai et saint dans ces L e

Nostra aetate a i d l e u g o

t s , 2) r u t c u r e l

t e

f o r e m : il s’agit du cou du s’agit il : l - - - - : le : - - - - la concertation, issus de la tradition ancestrale, sont bien ancrés dans la quants delareligiontraditionnelle). (prati d’animiste 100% et autres et d’animistes 1% chrétiens, de 5% sénégalaise population la de d’animisme 100% un certain syncrétisme qui caricature la possibilité d’un pourcentage de caractère tolérantàbiendeségards. A quoicelaestdû ? son rend qui Ce marabout. un tête sa à chacune ayant communauté de visage un pris a qu’il c’est-à-dire confrérique, Islam un est sénégalais ser, de nouer des alliances et de vivre des moments ensemble sans tout sans ensemble moments des vivre de et alliances ser,des nouer de croient cousinsetdoncparents. jamais que les membres de certaines ethnies se fassent du mal car ils se n’arrivera Il ethnies. des cousinage le appelle l’on que ce dans voit se symbiose Cette famille. même la à sang, même au l’appartenance vant et sans parler de différence de religion et d’ethnie, nous mettons au-de jours, des fil au côtoyons nous Nous vie. de communion la dans traduit se Ceci religions. des et ethnies des d’une l’harmonie tributaire sur fondée est éducation on sénégalais comme naissant En quartiers. des niveau au vie la dans et mixtes familles des sein au particulièrement synonyme d’égalitépourtouslescitoyensauseindelanation. sociale l’harmonie et concorde la paix, la est préservé être doit le monde. qui Ce dans conflits de sources terrorisme le et fondamentalisme le combattre de finalité comme a dialogue ce fait En bois. de langue la parfois que des esprits mal intentionnés veuillent en tirer profit en ayant de la communion et de l’entente entre les deux religions. Il arrive hélas convertir qui que ce soit à sa propre religion. Le but préconisé est celui appeler pas doctrinal. n’ose qu’on formel dialogue ce faciliter pour constitués culture dupeuple. La vie concrète de chaque jour nous offre des occasions de fraterni sociale vie la de niveau au surtout s’accentue vie de dialogue Le Rappelons que ce dialogue n’a pas pour objectif, ni une volonté de été ont groupes des et commissions de structures, de Beaucoup de et dialogue du sens le Téranga, la de pays le étant Sénégal Le Nous avons souligné le lien de sang, à cela s’ajoute la pratique avec L e

a i d l e u g o

e d

e i v : 94% de musulmans, de 94% : - - -

Oblatio l 89 l Louis Diédhiou Oblatio l 90 l Vita et Missio l’Église catholiqueestledeuxièmeemployeurauSénégalaprèsl’état. sûres, sont sources mes si que passant, en Signalons sénégalaise. ciété classiques et professionnelles sont des laboratoires de dialogue de la so catholiques privées écoles Les communautés. deux aux population, la à rendu service du quotidiens signes les sont dispensaires et hôpitaux Les sociale. pastorale la dans évangélisation son de partie grande une venir y prendre part et vice versa. Il y a aussi le fruit que l’Église a misé mixtes, departagerdesrepaslorsfêtespropresàchaquereligion. de même parler de dialogue. C’est en cela que l’on célèbre des mariages islamo-chrétien : dialogue le concernant OMI des parcors le raconter nous Abbatinali, Enzo p. le Oblats, 9 des groupe du premiers des un d’écouter que qué La particularitéoblate réalité de l’Islam en masse. C’est alors que le P.le que alors C’est masse. en l’Islam de réalité Crespan Guglielmo la à confrontés trouvés sont se Kaffrinecontre de par Oblats les me, Bapte le vers cheminer à et soigner à Kognagui l’ethnie de mènes Si les Oblats affectés à Koungueul ont trouvé de nombreux catéchu ques aveclesMissionnairesdu SacréCœurd’Issoudum. appris et pratiqué le wolof durant six mois dans les missions catholi ont Koungueul et Kaffrine pays, du l’intérieur à affectés Oblats Les la proximité. de et vie la de niveau au secteur du musulmans les avec dialogue le quelques milliers de fidèles à faire grandir dans la foi, ils ont pratiqué en charge pastorale le grand secteur de Nguéniène Djilas. Pris par les prendre de avant mois quatre les durant langue la de cours des suivi ont sérer pays au affecté Oblats quatre de groupe Le Sénégal. du se et la religion des gens du pays avec des prêtres et des laïcs de l’Égli culture la sur formation de et d’information jours trois des fois trois par suivi ont Oblats les 1976, novembre en Dakar à arrivés fois Une rice Bormans,spécialistedel’Islam. Mau p. le avec l’été durant Rome à préparation de mois un suivi a p. Prabang WalterLouang de celui et Salzillo Remigio p. Verzeletti, d’Italie, Provincial le avec accord en Jetté Fernand p. Général rieur Supé le L’équipepar 1976 juillet en Sénégal affectéeau Oblats des indi plus pas a n’y Il 1976. en Sénégal au arrivés sont Oblats Les à invités sont musulmans les arrivent, chrétiennes fêtes les Quand ------ces missionnaires OMI pour chercher à développer les missions à eux à missions par les développer à initiés chercher pour OMI été missionnaires ces ont projets de Beaucoup l’hivernage. de l’approche à souvent survient qui manque le compenser pour céréales de banques de ces Beaucoup missionnaires oblats, en collaboration avec les paysans ont soudure. créé des de période en surtout rurale, population la de besoins aux subvenir de capables paroissiales Caritas de création tout construction des écoles de brousse, érection des dispensaires, mais sur sociale pratique la et Kérygme du for annonce devient Evangéliser ses mes. toutes sous dialogue le compte en prendre devait mission la tion. Ne pouvant s’occuper que des chrétiens sur tous les plans sociaux, l’évangélisa de aspect cet à arrivée leur dès intéressés sont se OMI les Ce témoignage du père Enzo Abbatinali montre à suffisance que suffisance à montre Abbatinali Enzo père du témoignage Ce mandaient devisiteraussileurmaisonpouruneprière. de nous certains fois quelques et nous étions qui demandaient nous qui non, et musulmans chrétiens, non de combien rencontrer de mis chrétiens qui venaient s’installer sur les Parcelles, ce qui nous a per éventuels des recherche la dans consistait pastorale notre diawaye, de pied à terre sur place et demeurant durant toute une année à Gué pas n’ayant Favero, Natalino p. avec 1982 novembre en Assainies Parcelles des sables de dunes les sur arrivant en Personnellement, secteur urbain. en nombreux s’invesassez chrétiens de ils vis-à-vis pastorale la où dans tissaient là proximité la de et vie la de dialogue le pratiqué ont ils chrétiens, non les avec dialogue le dans clairement lancer se de temps le eu pas n’ont Oblats autres les si que, reconnaître faut Il risme del’Unité. cha le avec Marie de l’Ouvre de s’inspirait qui Arena, Mimmo p. le été a l’Islam avec dialogue le dans lancé s’est qui Oblat autre Un le p.EnricoD’Onofrio,quiluiasuccédé. L’actionP.le avec commencée pastorale avec continué a Guglielmo trer en dialogue avec les musulmans par le biais des jeunes agricoles. en pour moyen comme Kaolack, d l’Evêque par reconnu réussite, Croyants et partir C animer les nombreux jeunes du en secteur. Ça été Catholique une C le changeant en catholique) agricole (jeunesse Cœur, ont eu l’idée d’ouvrir la branche de l’action catholique la JAC Sacré du D. N. de Filles religieuses les avec Ceccato Danilo p. le et ------:

Oblatio l 91 l Louis Diédhiou Oblatio l 92 l Vita et Missio par participentànosrencontresetpartages. des chrétiens, on rencontre des parents musulmans qui y habitent et qui aussi l’objet de notre attention. Ou dans une même maison occupée par rale de proximité, on rencontre aussi des familles musulmanes qui sont pasto la de cadre le dans familles les visitant En intégrante. partie une est familles aux visite la missions, nos toutes de pastorale la dans que musulmane, doncaussibénéficiairesdecesprojets. est population la de majorité la missions, ces dans Souvent confiées. cette contrée. dans dialogue de aspects ces et moments ces tracer Ecoutons-le-nous tre ti comme ayant et ayaas.net dans paru article un dans cela de état sait fai Il Koumpentoum. à faite l’expérience sur penchant se en plus concret être voulu a Arena Domenico p. le Et musulmane. d’obédience autochtones populations de composé est reste le Conakry, Guinée la à part les ethnies cognadji et bassari de religion traditionnelle, venus de L’expérience dup.Mimo Arena, missions quinoussontconfiées. les dans quotidien, au sacrifices des qu’avec faire se pu n’a Cela ples. peu des l’entente à travailler faut Il d’avance. acquis n’est Rien négal. avec lePapeFrançois : nonces des réunion d’une lors 2014, octobre 03 le déclarait Mamberti, tisme, onentrouvait. scou le dans Même musulmans. responsables des mouvement ce dans vaillantes et Ames vaillants : Vie missionnaire, communion et témoignage L’Est du Sénégal détient une majorité écrasante de musulmans. Mis Sé au s’installant en tour leur à OMI les et compris a Sénégal Le force. la par imposés unilatéraux choix des travers à pas non et dialogue le travers à recherchée être doit paix La interreligieux. dialogue le Pour combattre le fondamentalisme et leterrorisme, il fautfavoriser Dominique Mgr Etats, les avec rapports les pour secrétaire Le CV.AVmouvement le dans grandi j’ai (Cœurs que rappelle me Je fait du vient domaine ce en OMI des particularité la que semble Il : mouvement d’action catholique). J’ai eu J’ai catholique). d’action mouvement : i m o , publié le 28/04/2020. ------moment de la rupture du jeûne de Ramadan, lorsque une délégation une lorsque Ramadan, de jeûne du rupture la de moment au mosquée, sa en visite d’une suite la à mûri avait Koumpentoum, l’Imam de visite la que d’ajouter convient Il lidarité active. so de plus à et réciproque reconnaissance grande plus une à porté a qui dialogue le dans pas premier le faire de permis Touta nous cela Koumpentoum de chrétienne nauté commu la à visite rendre de aussi lui accepte Casamance, en paix la pour prière de journée la de cadre le ratib dans qui, Koumpentoum l’Imam de avec réalise se chose même La paix. de et fraternité de message ce à positivement réagissent et accueillent ils inattendu, peu un façon d’une et côté leur De Casamance. en d’indépendance lutte la par troublé pays le dans paix la pour ensemble prier à gées enga s’étaient religieuses communautés deux des responsables les où année cette Surtout l’Islam. avec dialogue en d’opérer négalaise sé l’Église de volonté la manifester de aussi mais humains, être et croyants que tant en lie nous de qui fraternité de message essayons un véhiculer nous côté, notre De visites. ces dans ainsi passent se choses Les tournée. d’une cadre le dans visite rendre leur à consiste darité. Tout cela dans la simplicité d’une démarche de courtoisie qui vit de moments de dialogue intense et on expérimente une forte soli à droit eu on eux, d’entre avons certains avec effet, En nous surprises. agréables d’autres que Imams les avec contact le dans C’est Koumpentoum: de mission la sur publiée, encore non recherche, une dans écrivait qu’on ce voilà propos, ce dialogue. A de significatifs moments des vivre pu j’ai qu’avant, convictions mêmes les suivant en Pourtant, dans lesespritsdessénégalaisl’enviededialogue. relancé avait II Paul Jean de visite la 1992, février en mission, cette vailler tout seul. Par contre, presque au début de mon apostolat dans tra dû j’ai année une pendant que parce surtout actualiser à difficile d’environ cinquante km. Sur ce terrain le dialogue se présentait plus rayon un sur dispersés et musulmane masse d’une milieu au perdus lier de chrétiens, tous des ressortissants d’autres régions du Sénégal, mil un peine à comptait Elle minuscule. était chrétienne munauté com la 1995, à 1991 de curé fus je où Là-bas, divers. missionnaire périence de dialogue à été à peu près le même, mais dans un contexte ex mon de Tambacounda,parcours de le diocèse le Dakar,dans de Dans une autre mission, celle de Koumpentoum, à 350 km au sud-est et avec celui de Keur Daouda. Keur de celui avec et ratib, voir majeur, de majeur, voir ratib, ------

Oblatio l 93 l Louis Diédhiou Oblatio l 94 l Vita et Missio baobab et autres ingrédients). Cette façon de communier n’est pas une pas n’est communier de façon Cette ingrédients). autres et baobab le partage parents mes partager le repas de la fête du mouton. Quand c’est le tour des chrétien, à l’ordre du jour. Chaque fête de la Tabaski, je suis invité chez eux pour encore est cela Et agréables. moments des vécu avons Nous ensemble. fondateur du Mouridisme). Avec eux, nous avons parcouru des chemins Toubade Mon expériencepersonnelle eu égarddesdifférences ethniquesetdefoi. fraterniser de l’occasion donne nous Sénégal au ici quotidienne vie La cohésion sociale. Le dialogue de vie est à la portée de tous les citoyens. gendre le terrorisme en son sein, c’est grâce à cette culture de paix et de en qui fanatisme certain d’un l’éclosion connu encore pas n’a Sénégal le si encore, redisons le Nous peuples. des communion cette de issus sociale cohésion cette de résultante la est durable développement d’un J’ai eu beaucoup d’amis issus des familles maraboutiques (surtout maraboutiques familles des issus d’amis beaucoup eu J’ai providentiel et palpable signe paix, de L’émergenceculture d’une Imam. un était qu’il découvert j’ai après par prêtre, j’étais que savait qu’il la prie il eux, tre moi, comme les musulmans du Sénégal ont l’habitude de le faire en vers bras ses ouvrant et, retient me il ça, Sur refuse. je taxi, le payer pour comme l’argent de poches ses de sort saluer.Il le et bagage le rendre lui pour descends je descend, Il descendre. devait il où droit nous parcourons les 20 et plus km quasiment en silence jusqu’à l’en Nous nous saluons, « Asalamalékoum tiens d’un village. Je m’arrête quand même et je le prends avec moi. en voiture,unpeufatiguéd’unematinée passée auservicedeschré très rare dans la région, pour parcourir une longue distance. Je passe en musulman, sous un soleil ardent, attendait un moyen de transport, habillé homme Un normale. politesse de geste petit d’un justement suite la à Imam d’un bénédiction la valu m’ont rapports, de gement Pour moi, personnellement, les efforts de dialogue menant à un chan pour ledialogue. chrétienne lui avait présenté le message venant du Conseil Pontifical : ce que l’on appelle les Mbacké Mbacké Mbacké les appelle l’on que ce : du’â Ngalakh pour moi, en signe de bénédiction. Je pense Je bénédiction. de signe en moi, pour (bouilli à base de céréales, du fruit du fruit du céréales, de base à (bouilli » « Malékoum salam : Descendants du Descendants : », et puis - - - - - temps etl’espace. le dans traduit se qui symbiose d’une fruit le C’est formalité. simple un DieuUnique : chapelle de Tivaouane, lacapitale dela Tidjaniala auSénégal). de l’inauguration de l’histoire preuve (pour brouilles des même et incompréhensions des fois quelques arrivé est Il cité. de droit pas n’a provocation La rigueur. de est respect Le religions. deux des adeptes des part la de vivent se qui croyance de mélange ni syncrétisme, aucun barrière différentielle entre les peuples que composent la nation. Il n’y a cela a dû se faire, c’est parce que la société sénégalaise Si n’a érigé totale. aucune l’innocence dans vivions Nous prosélytisme. de crainte une ait y qu’il sans coraniques écoles leurs à rendre nous de catholiques, sonne ne s’est jamais lamenter de ce particularisme. Il nous arrivé nous Per classes. des début le avant Maria ave un et père notre du prière la faisait monde le tout inscrits, étions nous où catholique privée l’école Areligion. de et d’ethnies différences nos sur arrêtés jamais sommes nous ne nous mémoire bonne j’ai Si quelconque. ethnie une à ou gion reli une à appartenance une avec individus des non et donné m’a Dieu que personnes des avec vécu j’ai eux avec grandissant En différences. les transcende qui regard un j’ai musulmans, copains et amis des sance à se soumettre de toute leur âme aux décrets de Dieu, même s’ils même Dieu, de décrets aux âme leur toute de soumettre se à cherchent Ils hommes. aux parlé a qui terre, la de et ciel du créateur tout-puissant, et miséricordieux subsistant, et vivant unique, Dieu le adorent qui musulmans, les estime avec aussi regarde L’Église dit nous Comme crois ma toute durant côtoyé ayant et Dakar à grandi et né Etant menico Arena danssonarticlecité). sobriété dont la communauté islamique en général est porteuse. la de solidarité, de l’esprit de religieuse, cause la pour zèle du rité, coup admiré le sens du sacré, du respect du divin beauainsi que de l’auto j’ai Sénégal, du chrétiens les aussi crois je et moi, exemple, peuvent s’enrichir mutuellement des valeurs qu’elles véhiculent. Par communautés deux les là, Et croyants. de groupes les entre lations re les positivement transformer de capable mouvement un devient dialogue le communautaire, témoignage un ensemble donner pour Si, en plus, chacun y implique la communauté à laquelle il appartient Nostra aetate Nostra , 3, les musulmans croient aussi en aussi croient musulmans les 3, , (Do ------

Oblatio l 95 l Louis Diédhiou Oblatio l 96 l Vita et Missio lmr ’tt saiu a Sngl Crans rbs aess e tor se galeuses brebis Certaines Sénégal. au islamique l’état clamer ré pour autre à temps de manifestent se tentations Des tous. de fierté vorer.» ( dé qui cherchant rôde, rugissant, lion un comme diable, le adversaire, Pierre l’apôtre dit le Comme lauriers. et defraternité. communion de ambiance cette dans nés sont derniers ces parce vie de dialogue le accentue autochtones Oblats des présence La majoritaires. toujours restent musulmans les endroits, certains dans car amoindrie, part quelque serait sociale l’action dernier ce Sans d’actualité. toujours progression. Les mêmes méthodes pastorales prévalent. Le dialogue est Nord. Mais la présence de l’Islam est toujours significative et même en Guinéenne. C’est vrai que ce sont des territoires terre moins islamisés que le en valises leurs poser aller pour frontière la passé même ont Ils pays. du sud jusqu’au menés a les expansion leur Actuellement pays. du Nord au principalement Sénégal, au uniquement dé œuvraient ils au but, arrivée leur À autres. et sénégalais d’Oblats présence cela la et avec soixantaine la atteint a 1976, en départ au 9 jadis Oblats, des nombre Le 5. par multiplié s’est mission leur de nombre Le terrain. du rain..... musulmans. et chrétiens entre fraternité de et communion de niveau ce à pas serait Cette entente et cette cohésion sociale et religieuse, n’est pas la pas n’est religieuse, et sociale cohésion cette et entente Cette nos sur dormir pas ne à conscients même de tout sommes Nous gagné ont OMI les jours, nos jusqu’à 1976, en arrivée leur Depuis ter de plus cerner de permet aujourd’hui OMI des L’expansion ne Sénégal le doctrinal, dialogue au seulement tenait s’en l’on Si jeûne. » le et l’aumône prière, la par surtout Dieu, à culte un rendent-ils et mes après lesavoirressuscités. Aussi ont-ils en estime la vie morale hom les tous rétribuera Dieu où jugement, du jour le attendent ils plus, De piété. avec l’invoquent même parfois et Marie, virginale, Mère sa honorent ils ; prophète comme vénèrent le ils Dieu, comme Jésus pas reconnaissent ne qu’ils Bien volontiers. réfère se lamique is foi la auquel Dieu Abraham, à soumis s’est comme cachés, sont 1 Pierre 5,8) C c n o l n o i s u : « Soyez sobres, veillez sobres, Soyez « ! Votre! ------ensemble, toute ethnie et religion confondus vers la terre promise d’un promise terre la vers confondus religion et ethnie toute ensemble, cheminé avons nous eux avec Et connaître. les mieux pour peuple du me de leur fondateur, en ayant une pastorale de proximité beaucoup depayslazoneduSahel. aujourd’hui sont le comme terrorisme du bourbier le dans aujourd’hui pris peut-être serons nous nouveau, Sénégal d’un construction la dans d’achoppement pierre sa apporté pas n’avaient sociales catholique œuvres les privée et l’école Si islamique. loi la de établir issues pour lois servir certaines doit majorité la que dire pour manèges les turent dans samarcheversl’émergence àgarantircetéquilibre. cherche constitution, sa dans laïc pays Sénégal, Le durable. et nieux les valeurs morales, la paix et la liberté, gage d’un développent harmo pour qu’ensemble nous promouvions pour notre pays la justice sociale, Sénégal, du musulmans frères nos de rencontre la à aller pour verselle le mondesoitsauvé. que pour unique, Fils son donné a qu’il monde le aimé tant a qui Dieu Les Oblats du Sénégal ont pris à cœur cet appel de l’Église uni l’Église de appel cet cœur à pris ont Sénégal du Oblats Les la paixetliberté ( semble, pour tous les hommes, la justice sociale, les valeurs morales, à la compréhension mutuelle, ainsi qu’à protéger et à promouvoir en Concile les exhorte tous à oublier le passé et à s’efforcer sincèrement tiés se sont manifestées entre les chrétiens et les musulmans, le saint inimi et dissensions nombreuses de siècles, des cours au si, Même Les Oblats, fils de Saint Eugène de Mazenod, ont incarné le charis Nostra aetate , 3). [email protected] Louis Diédhiou, Dakar, Senegal : être proches - - i m o - - -

Oblatio l 97 l Louis Diédhiou

P Religions together withtheJointCouncil of CatholicsandMuslims. Conference is entrusted to the Committee for Dialogue with Non-Christian celebrate thedayofJudaism, andafterit-thedayofIslam. we week this before Poland, unity.In Christian for prayer of week the after is which 26, January on celebrated been has it 2001, Since ence. Confer Episcopal Polish of the by approved Council and Muslims Joint and Catholics the of initiative the as introduced was It Poland. in interesting initiative. It is called the day of Islam in the Catholic Church Polskiej forms members, 25,000 mately approxi with today and 2004 in registered officially group, This land. Po in remained some Only graduation. after countries their to re turned them of Most immigrants. extent, lesser a to and, countries Arab from students mainly were Poland. They to come to began Muslims of the beginning ofthesixteenthcentury. since Poland in present Muslims i.e. Tatars, mainly associates It officially recognized in 1925. Currently it counts about 6,000 members. ospolitej Polskiej ciations. The first one is the Catholic heritage(atleastculturally). OMI inPoland and interreligiousialogue The annual organization of this event on behalf of the Polish Episcopal In the Church in Poland for twenty years already there has been an century,twentieth the of group eighties new and a seventies the In In Poland there are two officially registered Muslim religious asso evs s eivr gnrly osdr hmevs h his of heirs the themselves consider generally believers as selves them define not do who those Even %). 90 than (more Catholic is population the of majority vast the where country a is oland (MuslimLeagueintheRepublicofPoland). D y a

o f (Muslim Religious Union in the Republic of Poland), I s l m a

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e h t o with Islam Muzułmański Związek Religijny w Rzeczyp j h c e i c C Liga Muzułmańska w Rzeczypospolitej w Muzułmańska Liga o h t a K l l u c i j , C i m o u h r h c

n i P o l d n a

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Oblatio l 99 l Wojciech Kluj Oblatio l 100 l Vita et Missio Pontifical Council for Interreligious Dialogue. Then follow the read the follow Then Dialogue. Interreligious for Council Pontifical the by Ramadan of end the at written message the of theme the with coincides often most which topic, selected previously a on voice ble organizing theseeventsinPoznań. sztyn, Opole and Poznań. Father Marcin Wrzos, Ol in also occasionally Kraków,and and Lublin regularly in activities regional held been also have they 2004, Since always. not but saw, to this committee. These central celebrations usually take place in War sions) and the portal run by our province: “misyjne.pl” belong currently possibility ofjointprayerfollowersdifferent religions. ity in the center “Aduna” in Poznań. Fr. Wojciech Kluj talked about the real Polish in religions of meeting the about talked Różański Jarosław Fr.Cameroon. in diocese Garoua the in religions of meeting the about talked Zielenda Krzysztof Fr. Cameroon, from Missionary Sakowicz. talk on the dialogue about God with Muslims was delivered by prof. E. general The dialogue. interreligious and Christ Jesus of proclamation event. During this conference, Father Henkel spoke in general about the universities, Father WilliPolish Henkel came from the General House for this from guests to addition In organized. was dialogue” religious dialogue. Obra. Usually, two hours are devoted to Islam and one to interreligious accredited inPoland. countries Muslim of embassies of representatives by attended often most are they Muslims, Polish to a addition In agapa. with and peace of sign ends meeting The Father”. “Our pray Christians and “dua” – ings from the Holy Books of both religions. Later, the Muslim prayer “M Our Polish bi-monthly magazine “Misyjne Drogi” (Ways of Mis (Waysof Drogi” “Misyjne magazine bi-monthly Polish Our inter and “Redemption conference the seminary the in 1998 In The course on Religions is taught in our Oblate Major Seminary in dou a - speeches of consists celebration central the Basically, Twoand WojciechRóżański Jarosław fathers oblates, belong Kluj y s i j e n D r i g o ”, “ y s i m M a j j o e n r S . p n i l a n i m e P ” d n a ń a n z o r

y o c

n i L L O a b R B o r a i m o n o i t a , is also involved in

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------basic information about the major Christian (various denominations), (various Christian major the about information basic contains calendar This it. in involved is Wrzos Marcin Fr. Poznań, In relations betweenChristiansandMuslims. good of examples positive many give also missionaries but dangers, of aware are we course, Of perspective. this in important very is ince) prov our from only (not missionaries from information that out It turns terrorists. of religion a as Islam showing even or Islam, with tions rela in difficulties only showing publications more and more are there because important is It Poland. in Islam on sources popular best the to Bylińska-Naderi spoke about the “Sacrifice of Iranian Shiites”, and on and A. Shiites”, Iranian of religions” “Sacrifice the about spoke Bylińska-Naderi world in “Sacrifice conference the during 2016, 7, ber and A. Piwko “The meaning and forms of Muslim prayer.” On Decem Shiites” Iranian of “Prayers lecture a gave Bylińska-Naderi A. which during place, took religions” world in “Prayer conference the 2015, 9, December prayer.”On Muslim of places Holy Jerusalem. and Medina “Shia’s places of prayer and holy places in Iran” and speech A. Piwko “Mecca, a gave Bylińska-Naderi A. 2014, 17, December on religions” world in places holy and prayer of “Places conference Sun the During ni.” Islam in “Clergy Piwko Aldona Dr. and clergy” Shi’ite of ture Dr.which during place, “Struc the about spoke Bylińska-Naderi Anna took religions” world in “Priesthood conference the 2013, 29, vember titles andnames. some recalling least at worth is it work this show to but papers, the of interreligious relations. I will not mention here all the authors and titles of issues to related conferences many co-organized or organizedsaw, WarWyszyńskiin Stefan University Cardinal the at missiology in ers epidemic. coronavirus the during services in participation faithful more allow to government the to appeal joint a in others, among resulted, have saw Muslim andJudaicholidays. C n e r e f n o As part of the series of conferences “... in world religions”, on No Różański, Jarosław Fathers Warand Poznań in imams local the with meetings also Recently Poznań. and Katowice in issued are religions three of Calendars c s e

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e h t C l a n i d r a W i m o a S r a s , n a f e t and WojciechKluj, w W i k s ń y z s y U y t i s r e v i n i m o , as lectur as ,

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Oblatio l 101 l Wojciech Kluj Oblatio l 102 l Vita et Missio and Nigeria”(10-12-2014). East Middle the in Muslims and “Christians and (06-05-2010), Peace” 02-2010), “God spoke through the Prophets” (18-03-2010), “Heroes of (25- Morocco” in II Paul “John (21-10-2008), changes” modern and “Dia past the of experience - Lebanon religions. and cultures between logue (04-10-2006), dialogue” for platform a as Books “Holy ences delivered thepaper“Shiiteconceptoftime.” she religions,” world in “Time conference the at 2017, 13, December ditions of Muslim extremism in the era of global war on terror; Dr. terror; on war global of era the in extremism Muslim of ditions Bury,Jan Prof. Islam; radical of tions con international and Political founda the on founded organizations terrorist Major Piwko, Aldona Prof. Chad; Lake of area the in Christians of persecution and Haram for dialogue between Kurds and Prospects extremists; Fr.Kurdistan. J. of Różański, area the in State Islamic Grygo, Błażej Prof. Iraq; and Syria from migrations contemporary and extremism Muslim Cisło, Fr.Waldemar Indonesia; and Philippines the in extremism lim Kluj, W.Fr. presentations: following “Nostra were of there aetate”) anniversary 50th the (on 2015 30, October on dialogue” university fathers W. Kluj, director of the Institute of Interreligious Dialogue in Najaf and from our deputy Hasnawi, Joodi Ahmed prof. Najaf; at Dialogue Interreligious dor in Poland; prof. Saleh Mahdi Al-Hakim, director of the Institute for ah” took place, which was attended by Asaad Abo Gulal, Iraqi ambassa Experiences andresultsoftheIslamicDaycelebrationsinKatowice. Silesia, from Muslims of representative a and Kozubek Mariola lims; Mus among Poland in Church Catholic the in Islam of Day Reception VaticanSecond Tomaszthe Mufti Miśkiewicz, of Council; service ing 15 years of Islamic Day in the Catholic Church in Poland. In the teach zyk, Muslim reactions to the so-called “Islamic State”; Adam Wąs SVD, Bogusław R. Zagórski, Khilafat - ISIS - Muslim State?; Agata Nalborc Muslims in Poland - recent events. Legal status and xenophobic events; Konopacki, Artur delivered: were papers following the conference, others among this During organized. was Poland” in Church Catholic During the conference “Muslim Extremism - a new challenge for for challenge new a - Extremism “Muslim conference the During On May 15, 2015, the theological debate “Abraham and the Messi On January 26, 2015, the conference “Fifteenth Islamic Day in the confer the during raised also were VariousIslam to related issues i m o , andJ.Różański, i m o . i m o i m o , Mus , , Boko ------aiy n Rlgos dniy ws raie.Aog aiu topics, various Among organized. was Identity” Religious and rality tween ChristianityandIslam. be dialogue of possibilities the about talked Khalil Samir prof. Islam, in specialist well-known a Christians”, of persecution of forms porary swer” ofSaintJohnPaulII. “An Terrorists? of Religion a Islam Is Sakowicz, media; Eugeniusz the Prof. in Muslims about narratives of multitude a of perspectives, multitude a telescope: magnifier, Microscope, Wiśniewski, Rafał in Poznan), Cross-border and transcultural character of the ethno- the of character transcultural and Cross-border Poznan), in (Univerity Vorbrich Ryszard Prof. Poland; in dialogue tian-Muslim Chris The Warsaw), of (University Nalborczyk S. Agata Prof. 2; partie – Sénégal au chrétiens des et musulmans des commun bien du souci de et coopération de Exemples Senegal), Dakar, Diop, Anta Cheikh des (Univeristé et Traore Mohamet 1. musulmans partie – des Sénégal au commun chrétiens bien du souci de et Exemples coopération Senegal), de Dakar, Diop, Anta Cheikh (Univeristé Sow ne Ousma Sénégal; au Chrétien islamo- dialogue le dans Mouridisme Prof. Sénégal; au Cheikh (Univeristé Fall Mouhamed musulmans Dakar,Diop, Anta LeSenegal), et chrétiens entre domai coopération principaux de nes Les Dakar), de Augustin Saint (Center CSSP Angoula Claude Dr. Jean dialogue?; au ouvert est Sénégal au l’islam PourquoiDakar,Cheikh Senegal), Diop, (Univeristé Anta Dème ne au fait est qui ce Tout niveau du Lebanon: dialogue interreligieux et de la société au civile; Prof. Aliou paix de initiatives Les banon), Beirut-Le (Achrafieh Hindi of Fadi Greece; context in the problem in refugee the cooperation interreligious for Initiatives Greece), (Zakyntos, Synetos II Chryzostom Archbishop conference: this at Poland.” from Worldand the from Examples Cooperation. “Interreligious on was It 2018. 26, ber and Identity. from Nigeria, who spoke on Nigerian perspective on religious plurality Fr.Useni Aboreng and Mission Christian and Revivalism Islamic era: from Nijmegen, who presented topic WijsenReligious Identity in the post-Cold Frans War Prof. others among raised Islam to related issues Another big international conference was organized on Octo on organized was conference international big Another On February 24, 2017, the international conference “Religious Plu “Contem symposium international the at 2016, 21, October On The following papers were presented presented were papers following The ------

Oblatio l 103 l Wojciech Kluj Oblatio l 104 l Vita et Missio lad as-Sudan. Native cultures and Islam.” During this conference prof. conference this During Islam.” “Bi and cultures Native as-Sudan. lad conference the organized we 2018, 7, December on issues, can difficile: l’islametlechristianismeauNord-Cameroun. Togo; in Muslims and Christians Różański, J. Prof. of Cooperation Olsztyn), in sity (Univer Pawlik Jacek Prof. Nigeria; in harmony religious ensuring for panacea a confrontation: not Cooperation Fr James, Useni Pakistan; in Aboreng dialogue interreligious for Initiatives Roma), (PUU, Masih Razwan Prof. Tatars; Polish-Lithuanian of group religious issues in various religions. Participated in it prof. Mehmet Ozalp from Ozalp Mehmet prof. it in Participated religions. various in issues ecological to dedicated place, took Christianity” and Islam in creation the LakeChadregion. Różański OMI talked about the case of the Boko Haram organization in J. Fr. it. in participated Olsztyn and Warsaw,Opole in Lublin, centers theological Polish from Professors cooperation.” to competition From ganized the conference “The Catholic Church in dialogue with religions. logical Studies(PISAI)inRome. Islamo of and Institute Arabistic Pontifical the of MAfr,rector carella Cu Fr.Sarrio was 2006-2012. Diego present years Also the in League the to Arab See Holy the of delegate and Egypt in nuncio the also was chaired the Vatican’s Committee for Religious Relations with Islam and also He Dialogue. Interreligious for Council Pontifical the of President Michael Fitzgerald MAfr (today a cardinal), who in 2002-2006 was the world culturalheritage the against crimes war for (ICC) Court Criminal International the by Cracow,from Rak Dogons versus Fulbe - a small war in a big country TuaresqueIslam tional and Culture the Island of St. Ludwik of Multiculturalism island permanent one on mosque and Cathedral Mouridiya la de L’exemple jours. nos à cle a speech gave (Ngabou/ToubaSenegal), Lo Cheikhouna prof. and Ndiaye Bara On March 28, 2019, the international conference “Creator - man - man - “Creator conference international the 2019, 28, March On or we 2019, 25, January community, on scientific Polish more In Archbishop host to opportunity the had we 2019, 24, January On Afri with associated scientists of environment secular more a In Islam, traditions locales et culture en Sénégambie du XIX siè Ahmad al-Faqi al-Mahdi, the first person convicted person first the al-Mahdi, al-Faqi Ahmad i m o (UKSW), D’une confrontation à un dialogue dialogue un à confrontation D’une (UKSW), . , Prof. Agnieszka Madys from Katowice, , Prof. Jacek Łapott from Szczecin from Łapott Jacek Prof. , , prof. Ryszard Vorbrich, Ryszard prof. , and prof. Krzysztof Tradi ------Gold fromIslamicSocietyofMidwest,Chicago. Dr.Isaac and Kingdom, United from Erol Kasim Mustafa many,prof. Studies”, prof. Zafer Ayvaz, Dr. Phil. Muhammed M. Islamic Akdag from Ger of Journal “Australian of editor and University Sturt Charles [email protected] Wojciech Kluj, Warsaw, Poland i m o -

Oblatio l 105 l Wojciech Kluj

I h sn ad agtr mryn other marrying daughters and sons the the patriarchs continue to influence the succeeding generation by either Tawi. The resulting familial contracts from the original intermarriage of and did notbelongtothe were who Filipinas to married generally were clans the led who patriarchs the of most that seen was Sulu, and Mindanao TawiSouth the of dynasties cal TawiIt provinces. Clark Company). 1906. Antonio. and other each which Pigafetta observed during Magellan’s ill-fated with voyage in these shores (Pigafetta, communicate to them allowed that language-matrix common a Perspective Asian east day.Wolters,by (See: W.directions O. 1982. the sailed who and other called fastcraft sleek in each seas with war made and traded who ethnicities tronesian independent, Aus different, of aggrupation loose a were Spain of II Philip King after Christian the in politic body larger the into constituents their assimilate and domains their in clans warring the sense, certain a in pacify, to able were leaders about these was how issue the be, may Islam of practice their Whatever come. caveat: a with into ascription the but centers city big other or Manila in studies higher The Muslim and ChristianIntermarriagein mealtime revolved around the issue of Jesus, the prominent de Ben Bishop late the of time the during Jolo in ago years many gatherings Oblate the of one n Maranao 1 dominant the from come families prominent These Must be made that before the 15 Sitangkai: CaseStudy Preliminaries etes h wr tyn t ee u a iig n hs same these in living a out eke to trying were who settlers aelns oaeAon te World the Around VoyageMagellan’s in South-Central Mindanao and the . Singapore: Institute of Southeast Asian Studies). They spoke They Studies). Asian Southeast of Institute Singapore: . Islam Christian Islamized karakoa R ; nominal or otherwise, for the generations to generations the for otherwise, or nominal ; a f dominated government with the minority the with government dominated e a navigating by the stars at night and sensing wind sensing and night at stars the by navigating peoplesoftheSouthernPhilippines. l Christian T th c. the islands comprising what is now named e n a i History, Culture, and Religion in South in Religion History,Culture,and r o – those ethnic Filipinos who Filipinos ethnic those – Christians , i m o i m o o. I Ceead rhr H. Arthur Cleveland, II. Vol.. te ml-ak during small-talk the , Tausug n hi inevitable their in Muslim in Sulu, Tawi Magindanao politi 1 - - -

Oblatio l 107 l Rafael Tianero Oblatio l 108 l Vita et Missio surprisingly reveals intimations to the call of the most sublime mean sublime most the of call the to intimations reveals surprisingly and tian the to “folk-language” by still, better – agreement title of this paper explains the fact that both peoples belong by common the groups: ethnic Region ofMuslimMindanao created newly the despite today operational is dynamic power same TawiTawi.This and Sulu in especially areas tabato City. NotreDame Press. to getusthisday. 1939 since tears and sweat blood, shed have who confreres the to justice do to able be experience living/ministering as a minority in these outer fringes of the world. I hope to logue in work Oblate the to “Oblatio” of issue an Segmentary StateintheSouthernPhilippines societies/com local impact sensibilities western way the was study of object the that fact the is terminologies these all in common is What worlds. different of clash the of phenomenon the explain to proposed bridization like, Terms1800’s. late the in waned expansionism European time the since scientists social and anthropologists among debate serious of topics been have cultures of areas hinderingmyotherwisefreehandtotravelanddothework our all in regulation lockdown the is see I limitation One there. from this is a case study, I will pick randomly from among them and proceed Because group. this to belong who couples so or hundred a around are to jumpthegun. is that But dialogue-of-life. to choice the condition: human the of ing aggrupation. As will be apparent later on in this paper,this the in on later apparent aggrupation. be will As 4 3 2 clash the and encounter culture regarding studies and Theories My informants are the families of the said mixed marriages. There “dominated” the of intermarriage the on focus will article This . Ramon Bernabe, our Bernabe, Ramon . our of up write the do to me encouraged General Assistant christian Tianero, Rafael. 2002. The occasion that prompted this project was the idea of Fabio Ciardi to dedicate See: Kiefer, Thomas M. 1972. M. Kiefer,Thomas See: , and more recently, srpin s xcl ta… sudbt ta however that sound-byte a that… exactly is ascription Samal I n S Violence and Christianity Among Manobo Converts a e and the and r . assimilation h c inculturation

The Tausug Polity and the Sultanate of Sulu: A Sulu: of Sultanate the Tausugand The Polity o f

Bisaya a Dialogue with Islam/Inter-Religious Dia Islam/Inter-Religious with Dialogue F . SuluStudiesI,pp.19-64. r e m a , . The italicized words in the in words italicized The . integration and w Bangsa MoroBangsa Autonomous o r k localization Muslim , syncretism and have been muslim Chris 3 . , . Co hy - - - - 4 2 - -

above-mentioned terms may not fulfill the requirement for a framework the While ideologies. religious non-indigenous foreign, ‘converted’to here: just purely between two local ethnicities who now find themselves anity. There are no western/middle-eastern sensibilities being addressed supposedly separated by the great religious divide of Islam and Christi the between be; to appear may non-disparate however supposedly cultures between differentis still it – clash the is into look to purports per pa this What article. this of scope the outside lies it since problematic the discuss to place the not is This countries. subjugated of munities University. Tension?Creative A versity Press. Casiño, Eric. 2000. See: goods. the for conduit-cum-transport the were they as enterprise this in engaged have must Samal the that fact the overlooked He times. pre-modern in tribes highland and lowland between commerce and trade of continuum reciprocal positive, mutual, a existed there that Casiño of insight the Valley90’sKulaman highlighting the during 17 day every of P.S.tools Trans.Lutz, the Prelim., describes and notices Priest Chicago. The Graduate did who Manila de Ateneo Jesuit the at professors erstwhile the of one by loafing” “judicious called aptly is study culture in titude at This ground. same the on working Oblate the by observed and in participated life daily of rituals the of representation a is that Reality ground. the in reality the captures above explained concept the cipline Velazquez writes: tive theoretical experience of the past. Oblate Missiologist Fr. Fernando accumula the from derives discourse this for terminology new the as for this study to work on, it is helpful to keep them all in the background 6 5 While the term does not strictly come from the anthropological dis yond, isarisk,yetan reciprocity time same the at stresses it differences, and diversity acknowledging while decades… last the in only study of theme a as The concept of “interculturality” is a new term and it has come forth th Alzina, F. I. 1668. F.I. Alzina, Velasquez,2020. Fernando. c. life in Samar island. These tools were still being used by the by used being still were tools These island. Samar in life c. Itals mine , reciprocation Mindanao Statecraft and Ecology. Cotabato City Unpublished Doctoral-Candidate Dissertation. Rome. Gregorian Rome. Dissertation. Doctoral-Candidate Unpublished . The Muñoz Text of Alcina’s History of the Bisayan Islands Bisayan the TextAlcina’sof of Muñoz History The unfolding reality and Towardsor Inter-CulturalCommunities: AUtopia samal lived experiences and . 6 5 bisaya hi ehi underpinnings ethnic their … this moves us be peoples who are also are who peoples encounter . Notre Dame Uni Dulangan and - of ------.

Oblatio l 109 l Rafael Tianero Oblatio l 110 l Vita et Missio burial grounds of the Samal peoples in the past and present; except that that except present; and past the in peoples Samal the of grounds burial as used outcropping coral sandy of piece barren 8-hectare ca. minuscule, a is it as up shown have notcertainly mostPhilippines, willSitangkai Locale Bishop McSorley’s time. work at Cornell but did extensive fieldwork here in these islands during I.P.C. Papers, No.3:1-25. In Sulu.” of Peoples Muslim the of Organization “Social the about wrote others among Being Chinese, always in search of business opportunities, he then pro 1907. around Jolo Tan-Haiin of arrived name the by grandfather their that claim City Cotabato and Sabah to emigrated now have who and grounds) burial the of edge most North-eastern flatland, (tidal stands The family of the ‘owner’ of where the Oblate convent and chapel now Chinese. is it definitely but name the of origin the of versions fering less, non-formal,economythatitistoday. border booming, population; 23-25,000 fluid the become has Sitangkai non-motorized sea crafts of the past to cross. So even without fresh water tides separate it from Sitangkai and made it impossible and dangerous for very deep channel with unusually strong undertow during the rush of the a center.But trading the been have water,should with ground fresh of Sitangkai plenty of West km 7 island large fairly the hand, other the on Sibutu, water. resource: vital most a lacks It perfect. been have should the fish that feed on them. From the material-culture perspective, the area as well as seas tropical in find you creatures sea and plants sea other and this area thrive with algae, seaweeds/agar, crabs, lobsters, sea cucumbers flatlands make coralcrisscross the thatchannels thethrough slosh that currents sea the and Borneo towards extend that flats tidal The Borneo. andbackdoorSabahmain gatewayseawaybordertoandmain the is It beyond. andIndonesiaMalaysia, to outposttrading main last, the is it Sulu’s People and Their Art Sulu’sTheir and People S i a k g n a t i 8 7 dif are There give-away.Sitangkai. the is place the of name The When one looks at the geological map of the Southern islands of the Prof. Wilfredo Arce, Phd., who passed away a couple of years ago and who and ago years of couple a away passed who Phd., Arce, Wilfredo Prof. See: Kiefer, - s i v op. cit -T a w . i T a 7 ., Frank Lynch ed., Ateneo de Manila University Press, University Manila de Lynched., Ateneo Frank .,

w i /S u l u /I s l s d n a M o a n a d n i

d n a B d n o y e - - - 8

modern conveyance, a Samal sailor could get there in a day and half the by a 40-hp. motor launch to get to Semporna, Sabah today. Without this Sulu, to hours two mere a takes It East. and North the to Mindanao and Basilan then Tawi,Tawi of islands the to conversely or West the to Sabah for sailing the before crossing transfer and point resting venient con a as suited ideally was place the case, the century.Whatever last Chinese merchants indeed stayed and intermarried with the locals in the that the name comes from the place in China: Shanghai. In point of fact, dotted the area East of the traditional cemetery. Another version claims ceeded to settle and hawk some goods to sell among the stilt houses that the backofconvent inSibutu. at jackhammers powerful using tank septic deep 5-foot a dig to weeks 3 masons took it limestone compacted really are islands other The soil. sandy and soft its for except to honortheancestors. grounds” “burial was/is mentioned already place, the as – archipelago TawiSulu/Tawi the and Sabah, coastal of inhabitants indigenous the represent around 20% of the population. The rest are the Samal peoples, 70’slate the in politics. beginning local over They taken have who and The economy is dominated by the Tausug who have come here to settle on stilts, stand directly on seawater and latrine flush directly into it too. mostly houses, and buildings other.The each with establishments and houses connect that planks wooden the walk you otherwise tide high called “bancas” these in floating town around go Venice.of You gondola the of place the take and to fruit and fish vegetables from goods of kinds all sell canoes non-outrigger motorized, Small, sides. either on packed tightly stores with district commercial the as serves that long kilometer a about and wide 4m about support, piling as corals using sides, both on cemented canal, main one just is today.become There has place the that dump garbage plastic veritable the considering amount large a – government national the from ment Allot Revenue Internal annum per million 4.6 $ US around receives It peace. the keep to Contingent Marine a and Force Police Municipal a has It schools. elementary 5 and Barang schools high public two has It 9 gays. into divided is It Code. Government Local Philippine the night ridingthewindsinpast. 9 to according municipality class afirst as classified is Sitangkai There is no particular reason why Sitangkai was chosen to be the burial ground 9

tiririt locally during locally - - -

Oblatio l 111 l Rafael Tianero Oblatio l 112 l Vita et Missio are the 50+ “pondohan.” These are villages/communities of from around who arepresentlyresidentsthosementionedabove. ones The anymore. not But started. schools the when teachers first the 1970’s: the in here come have few a or that me tell Samals Tausugs.Informants from mortgaged or borrowed rented, either are farm they areas sea The town. in stores the in helps as out themselves hire to or moved south to make a living and farm the vast tidal flatlands with agar These are the christianized settlers of Mindanao who have consequently 16, p.32-59. part of the Samal people. The previous romantic notions about the Bad speak the to language. learning up end him made which years two for Badjao the among fieldwork did who poet and anthropologist an American Nimmo, Arlo stopped. cultures Sulu about studies Formal well. as withdraw to had languages local into Bible the of translation the promoted which entity Protestant U.S. a Linguistics, of Institute Summer the from people The continue. and the succeeding Islamic separatist rebellion. It was too dangerous to However, the Sulu Studies Program ended with the war in Jolo in 1974 exercise. this of part formed abroad and Philippines the in Universities participating from students doctoral lay of host a and Rixhon, Arong, Frs. project. this spearheaded College Jolo of islands. Dame Notre The southern these of peoples the among conducted were studies scientific Samal-Badjao Confusion? people aredependentontherains. communities.these in water fresh of lack the noticeableis is What The livelihood/farms. agar the of care take to “seastead” or residences the pondohans These flatlands. tidal coral the on standing stilts on houses of built and bamboo or planks by other each to connected households, 100+ to 15 10 H. of that is years early those in out stand that names the Among and anthropological first the since passed have years 60 Almost Sitangkai of population fluid the of feature unique one However, the And

Nimmo, H. Arlo. 1969. Arlo. H. Nimmo, dot the seas all the way to the borders of Borneo. of borders the to are way These the all seas the dot Bisaya 10 This led him to correctly infer that the Badjao was ls ta oe ecn o te oa population. total the of percent one than less , Reflections on Bajau History Bajau on Reflections . Philippine Studies Vol.Studies Philippine . - presently thewallofseparationbetweentwogroupsdoesexist. if even boats on live to them abandoned have past’and ‘forgotten the rect in contending that the Badjao have been inhabitants of dry lands in incor is latter.Nimmo the And of intonations singsong the for except Sama-di-Laut construct. outsider an is Badjao is who and and Sama is who between terms of confusion The memorial. ple are indigenous to these islands and have always been since time im islands was proven to be untrue. But he fell short of saying that this peo jao being the sea gypsies that came from Johore to inhabit the Southern University Press. latter isusedbynonSamaltorefer tothepeopleaswell. Nimmo’sIs islands. South did. the won’tto They back more go of fear ships of the Philippines today? They have left the boats – many of them in theislestowardsPalawantoNorth. Pangutaran speak inhabitants the routes, sea these of islands the Samal speakers in the Boulevard area of the same city. Moreover, along of enclave large fairly the clue. is one Another City,is ao example, for reach and extent of their sailing? The tourist island of “Samal” off Dav the Southern Mindanao coasts to the Davao gulf. Who knows the limit, islands to Basilan South-east including archipelago Sulu the Palawan, to Asia) towards South further fact (in Borneo coastal from extended grounds sailing vast their environment, their to adaptation of millennia the in well seacraft learned have they because And it. cultivated have also must important. They extremely deemed is cereal the as ritualized solemnly is harvest rice the highlands, and lowland Mindanao the of August). Baha-o “ the is offerings ritual of expressions indigenous main the of one that is fact the carbohydrates/staple, of source ryday that true is it While trade. and survival for resources valuable as flatlands tidal and seas the used and My contention is that the Sama (Badjao included) lived on land on lived included) (Badjao Sama the that is contention My So what about the Badjao beggars in the megacities and big town big and megacities the in beggars Badjao the about what So 12 11

The people identify themselves as Samal. The language is called Sama. But the Bottignolo, Bruno. 1995. ” (offering to the ancestors/God for new rice [grains]; around [grains]; rice new for ancestors/God the to (offering ” 12

The meaning becomes obvious. Like the other tribal peoples , Yakan (Sama of the deep) who speak the exact same language same exact the speak who deep) the of (Sama , Bangingi Celebrations with the Sun , etc., Sama languages all; including those panggi 11 Local Sama identify the Badjao as Badjao the identify Sama Local (cassava flatcake) is the eve the is flatcake) (cassava . Manila. Ateneo de Manila pag – Umboh Palay Umboh – pag Manubal , Sibaud, ------

Oblatio l 113 l Rafael Tianero Oblatio l 114 l Vita et Missio don’t theygohome? well-dressed young doctor speak in their own tongue! But why,fair-skinned, indeed, a hearing at agape mouth and bulged eyes Their guage. lan own their lives--in decent live to TawiTawito home go to them know didn’t I beggars. Badjao City.by Kidapawan Wemugged in were Garcia Noel Bro. with errands some for out went I ago years few a Once, true? ing com thence years thirty seas the in life of way nomadic the would out ‘globalization’wipe call now we what that ago century a half than Oblates. 25 its of ebration Washington: UnitedStatesGovernment PrintingOffice. Mindanao. of 1931. Manobos John. The Garvan, See: fact. this of him convinced anao cado, Mer Fr.Jun (cf. behavior personal and dress ritual, of matters in particularly Prophet the of lifetime the during faith the of practice the to return to muslims exhorting ment ( mosques the Normally the of cacophony the at dawn at up wake you So town. in locations different at ones smaller other 10 and Municipio Faith PraxisandOMIMinistry their home. The not. 16 the in back way Islam to converting exclusively now, the present day Badjao in the streets did not care about tribes in the 19 Mindanao Northern the among resistance much so met Recollects the 18 the in Fathers Belgian the of efforts sion conver the years many so for resisted Luzon North of peoples enous pological meaning. This was the same reason why the Cordillera indig Tabligs!the of informant. This was a long while after I asked him the question. “… 13 the of back the at Sitangkai in mosque main large, one, is There 15 14 i m o

Fr.Jose Ante, Tianero, From Urdu ). Inthecontextofthispaper, it isrefusaltoembraceIslam. traditions aa t Tbi, Father Tablig, ta talaw Zingarri op. cit th 13 th Sinama year of erection and traced the initial missionary thrusts of the early the of thrusts missionary initial the traced and erection of year : the “supreme law of custom.” What a simple yet profound answer so full of anthro of full so answer profound yet simple a What Tablighi Jamaat i m o ., the forays of Garvan in the early 1900’s along Northern Mind are too strong. They can not belong nor go back to back go nor belong not can They strong. too are oftheSouthernHemisphere. , printed a magazine-like history of the Jolo Vicariatecel Jolo in the of history magazine-like a printed , then but I figured the good Brother was telling was Brother good the figured I but then masgid a society of Islamic preachers, a missionary move in the local language) are not so well- so not are language) local the in

15 ” a te acltd nwr f one of answer calculated the was ,” th c. They still do not. They can They not. do still They c. th c. The same reason why reason same The c. 14 Muezzin’s The Sama-Badjao call to prayer.to call Afraid , but ------fulness for being healed of an illness, for example, the example, for illness, an of healed being for fulness grate in or celebrations, family private During feastday. this on food attends Everybody fanfare. great with celebrated is Ramadhan of end the but day a 5-times openly) not two last no (these pork eat some prayer,alcohol, drink people fasting, no i.e. either; observant so not are ulation pop general The head. per 4,800.00 U.S.$ around costs that grimages pil annual organized the for conduit the is local) a married has (who the done have businesses the own who those especially residents local of number a quite But Fridays. on attended it isarduoustoliterally hikethesharp,coralrocks toshoreduringtheverylowtides. on taken have and assimilated are Christians other the of Most ules. sched Sunday alternate the during Church to go all almost and there families Catholic 17 are There tank. this of top on sits convent The it. the pondohan at is chapel smaller other The tank. water concrete a on sits 90’s The the convent. in Fr.Dennis Alviar Oblate, adjacent Engineer the by an built chapel(6x20m), with Sitangkai in chapel one the is There day.free a not is it as Sundays on Church to come them of 8 to 4 see the over scattered families Catholic so or hundred a than less little a are There rituals forthenewlyharvestedricegrains. vital resource, has entered the sanctuary of the sacred. Not so unlike the condoned by local ancestors the for action ritual Sama peculiarly a decidedly is foregoing The living. the bother to back come always will dead the Otherwise, heaven. in life new symbolizes water the as peace in go finally to dead the asking mound burial the over sprinkle to proceeds then he which the with grounds tide. highest the of onset of the at April month the in full is moon the when day the during done is This bered. is celebration important of indigenous representations of ancestor reverence/worship. The other the performs and 16 On the other hand, the Christian practice is not quite so different. so quite not is practice Christian the hand, other the On There is a material, cultural explanation for this. The tidal flatlands are so vast so are this. flatlands for explanationtidal cultural The material, a is There masgid pondohan called on Imam Halu-Sugbu Duwa-a, . would you and town in work Christians 30 Around Imams hari-raya who then says prayers over a jug of freshwater of jug a over prayers says then who Tay-ti . The use of freshwater – not seawater; a most fr o takgvn rta reminiscent ritual thanksgiving of form a and large amounts of money are spent for spent are money of largeamounts and , also with a concrete water tank beside tank water concrete a with also , , the day the ancestors/dead are remem are ancestors/dead the day the , 16 Everyone troops to the burial the to troops Everyone Hajj. The TausugThe Mayor Imam is called is - - - - -

Oblatio l 115 l Rafael Tianero Oblatio l 116 l Vita et Missio form a small part of the ministry of the Oblate assigned to the place. the to assigned Oblate the of ministry the of part small a form celebrations fiesta and marriages baptisms, few agar.The for bodegas christians used to come to cover and say the pre-scheduled Sunday masses for the Sibutu, in assigned Priest the that, to Previous 1995. in Saniel Romy Fr. with mosque, however. their by so be to considered are be to claim they But populace. local the of practices the became fluentin Sama. Noel Bro. Ricabar.Only Rusel and Garcia Noel Bongao, Gonie Bros. there: Directors repeated in the interviews. I did not need an interpreter as I could speak or overlooked otherwise be group might what of study note take target to albeit, careful, the among from respondents of sets four chosen randomly have I brevity, of purposes For above. 5 note by supported ethnic-sensibilities further and framework “interculturality” the or with explained best level; tribal the at interpenetrate actually that views informants in a discourse that represents two apparently different world persist toextendahandoffriendshipthelatter. minority, or laborer internal-refugee, mortgaged, agar-farmer, landless the poor: the of est poor the serve to been always has beginning the since ministry the of Veneracion served as full-time Pastors of Sitangkai. The the peoplein of families the for house half-way and clearing a of kind a become has dorm the So children. Tausug,Sama, Catholic are mixed, These dorm. pupils/student fromkindergarten46 now in the tohighschoolthat stay Fr,enlargedby Celoi Fr.consequently are and Andamon. There Saniel the from people the of Because the schools are all located in town a dormitory for the children 17 This ethnographic section of this paper takes up the narrative of the Raul and Tatel Howard Frs. mentioned, Oblates the from Aside beginning Sitangkai in residence up taken have Oblates The Notre Dame of Sibutu opened in the 60’s. Only three Oblate Brothers served as 17 R aside from serving as the Director of the Notre Dame School, Dame Notre the of Director the as serving from aside who worked at the stores and the laborers in the several large e c n a m o pondohan

n i christian

e h t pondohan S s a e . in a

o r muslim was built beside the convent also by also convent the beside built was C Muslim-dominated o L L n o i s i neighbors. They do not attend not do They neighbors.

o f T w o W domain. And then o raison-de-etre L R christian s d ? and - the family’sthe small tending aspect livelihood the in out helps and old years The 35 is blocks. woman hollow concrete making in specializes who mason cum handyman a as works He old. years 46 now is He girl. local a married who and Jolo from came side father’s his on grandfather whose born except thatIhadtomakeadjustmentsavoidwronggrammar. cross-referenced. are get follow to that had words I The sinama ond isinGrade6andtheonlygirlamongbrood4yearsold. sec The 9. Grade in is and 15 is eldest The children. 4 have They old. years 2 almost boy a child, youngest the of care taking and housework child in Ipil. My husband was going to go with me to meet my other unborn their of delivery the have to gone also have already would law in brother and sister pregnant my after hometown my to back escape would I marriage the after that thinking it do did it. I so And accept not P.120,000.00did trinkets(around family gold My today). of set whole P.10,000.00a was offeredand being dowry The lims). the against biased was families Christian other like family, My agreed. I unless Sitangkai leave to able be never would they law: in brother and sister my of lives the for feared I but time that at married get to want not did I course Of marriage! in hand my for ask to law in brother and sister elder my to came Officials Baranggay the with together bakery the of owner the horror my to and soon very but alone me left they Trueenough, “it.” are we alright that, husband my told playfully I me, pestering were who boys other the by bothered be to want not did I Because – Irealizedonlytoolate. cousin of the owner and used to also help in the bakery to be near me a was He them. of one was husband my and here me were court to trying men young few A with. serious really wasn’t I that Sur) del for free.IhadaboyfriendbackinmyhometownIpil(Zamboanga house owner’s the at lodging were we since too there work of share my did I and stacking and packing like things light and small doing ies in town. She was pregnant and was also helping out in the bakery whose husband was working as the master baker in one of the baker Wife Couple 1 relatively well now. The archaic and old Sama words, however, : I was 17 years old when I came to Sitangkai to help my sister my help to Sitangkai to came I when old years 17 was I : : The couple were married in 2001. The man is Sitangkai- sari-sari store(sells assorted stuff) aside from doing from aside stuff) assorted store(sells muklo (the derogatory word for mus for word derogatory (the ipsisima verba ipsisima - - -

Oblatio l 117 l Rafael Tianero Oblatio l 118 l Vita et Missio the guitar when drunk so unlike my own people who get drunk and drunk get who people own my unlike so play drunk when guitar and the sing just they since them with drink and around hang to used I Bisaya. were who friends cockfighting many having it with in Wefriend-girlfriend. communicating were boy were we that agreed recently also just we and friends already go. to a Weis it then agrees she if that were me told He girl. wanted the marry I that him from permission asked and cousin my told I family. the of livelihood the in out help and you of care take ways al girls christian because custom. also our And is as back her takes them to and you have some altercation or fight, her family gets involved and married get you when because much very girls Sama for her.pursue to her near be and her see to everyday there didn’tI care saw her working at my cousins’s bakery and I I was lovestruck. this. I went of because money some had and cocks fighting raised I ble. school. I hanged around with friends to drink and have fun and gam Husband mother did. son a an of all after was who husband my to deference in one Catholic the to going wasn’t I as God; any have not did I then church any to go not did I if that said She life. about confused get won’t child our that so muslim a become and husband my join better I that me told So I came back with him. After the birth of our first child my mother potatoes? They arenothangingonthesebranches!” on. My husband replied with another question, “where are the sweet leaves of the branches of the trees until he asked him what was going the clearing and something for looking frantically was husband my why wondered he there got brother my When field. the to ahead go harvest to brother elder my with went he When carabao! a saw he time first the was This there. was screaming, running back to us terrified and said he saw “ he was knew we thing next the and pee to bushes some behind went He clothes. wash to river the to went we time first the remember I so good and did all the backbreaking work that farmers do and more. was he as family the of darling the became instead he Ipil, in Back home backhere.Idecidedtomakehimhavearoughtime. ordeal adjusting to staying with christians and would give up and go siblings/rest of the family and I figured that he would not survive the Imam : I was a carefree young man. I only got to 2 to got only I man. young carefree a was I : . My husband did not ask me to become a muslim. My muslim. a become to me ask not did husband My . camote (sweet potatoes), he was told to told was he potatoes), (sweet Bisaya as I was fluent was I as nd year high year saitan ” - - - o ws yn. oh aet, seily h mn wr s desperate so they came to me were and told me to do “anything man, please, Father, to save the our especially parents, Both dying. was boy to both the clinic and traditional healer proved useless, I saw the young visit The ago. months of couple a sick seriously got boy youngest the The most unimaginable thing with this couple, however, was when Worlds thathewouldsomedaycross. does not yet realize that he is a bridge between two different worlds. sees himself as a muslim. He told the boy that he was not bisaya. He he since this at surprised was couple’sson The people. non-muslim against term pejorative Tausug the mimicking “bisaya!” taunting, him to out called old years 6-7 around was who son woman’s The woman. Christian a by owned store the by passed and school from time one home coming was boy second The heads. their nod they is she that adds and affirmative the in answers he when and Christian a is mother his if him ask indeed ple I asked the eldest son how it is with him at school. He says that peo their studies… in serious be to them reminding on keep now.I me worries what is That theireducation. especially ourchildren to support ways find to try I and wife history.My is rest The me. accepted and then me loved family new this think I well. as guitar the played and sang I that surprised were they and joints karaoke the to town to down go of money going there, I became the impromptu financier. We used to they drank . . . which was fine with me. Since I brought a fair amount with differing colors of violet, red, orange white and even blue. And vibrant clean, and smooth so markets our at them see I as mangoes like trees from hung potatoes sweet thought I life. farm of surprises was not used to do but quickly got the I hang of. that And work then the farm; “stupid” the around worked house, the to spring the from freshwater of containers fetched I Bisaya. the with experience no bad with islands south far the from was I as context Mindanao the lo “ as me taunted first They me. testing were they knew I family the saw I time first the Ipil, In me. for planned have might she nity indig any with up putting including – that do to anything do would I decided and over her win to had I knew I married, got we When people. Bisaya the with that do you and happy be to drank I fight. a for look ” but this did not register because I had no idea what it meant in meant it what idea no had I because register not did this but ” balik-Islam (return to Islam), to (return muk - - -

Oblatio l 119 l Rafael Tianero Oblatio l 120 l Vita et Missio boanga when he quit to marry his wife. The woman is from Talusan,from is woman The wife. his marry to quit he when boanga 3 in was He is He now 48 years girl. old. He is an Sama agar farmer and is a also a seasoned carpenter.married who Chinaman a was father His tangkai. the sea. into jump to loves and walk to learned already has who boy little tive him. Hetoldmetogoahead. The childisnowahealthy, bubbly, talka baptize maybe except anything do not could I man the told I child…” and livewiththeirparents. school at still are siblings four younger The married. are whom of two seamen; are boys girls. elder 2 3 and The boys 5 children; 7 have They sula. She is 47 years old. She helps out in the fairly vast seaweed farm. Sibugay Province. This is an island due South of the Zamboanga penin because Ialready waspregnant. also man. And my with elope to decided I so and again married get to going was he that divined also career.I political But his for good mayor and all and the rest of the muslim taboo stuff it would not look were alwaysmanypryingeyes thatwatched us –him being thevice there as brother captain’s the with close too get to not me warned the ones who did the cooking, washing, cleaning, etc., My father also were we houses, two neighboring the in youngest the of two being since otherwise act to able we were how Besides, muslims. against bias this had family our knew I as secret relationship our kept We and kissedme. That startedit. me embraced he occasions those of one on and times at store the in ling that the handsome young man liked me. We were both being left and stayed to sort of man the store during that summer. I had no ink day one ship the with in came brother younger captain’s The pier. help out in the sorting out of goods whenever the ship docked at our to used I and house our beside store a had friend This route. island our plied that ships the of one of captain the was who and muslim a was who college in classmate and friend close very this had who of our town. I have an elder brother who already finished school and vice-mayor the was Talusan.widowed, in father,recently home My merce in Zamboanga City. It was vacation, around April and I was at Wife 2 Couple : I was 17 years old and on my second year college doing Com rd year Political Studies in the big State University in Zam in University State big the in Studies Political year : This couple was married in 1992. The man is from Si from is man The 1992. in married was couple This : ------cool myself off in the house of to a there Tausugstayed who and lived town there. I beyond almost got hills the to off ran I depressed so destiny, in English). One time, when we had some lovers’ spat, I got vice-mayor’s daughter. “… the with involved emotionally too was I because future my and ies stud my about think also not could I time in point this them. At of any marrying of thought never I but people own my of were whom of both Zamboanga, in one and Sitangkai in back girlfriend a had I come tohelpoutinmybrother’s storeasourfamilieswereclose! to used she that surprised pleasantly was I then sight. And first that avoid the scrutiny of the other people but I was already in love from direction of their house. I used to watch her like that, peeping-like to the at glanced I whenever eyes my of corner the of out see could I whom and before met never have I whom his of daughter beautiful security details got killed. And the sole witness to the crime was this his of one where attempt assignation an survived recently just had He town. seaport that of mayor vice the time that at was who friend as it was owned by my brother’s classmate in college and very close people security with packed house neighbor’s our saw I there, got I year.When school next the for money pocket some earn to me low al to Talusanin store his tending it spend me let to Magnolia ML of captain the was who brother elder my asked I when City boanga Husband June. OfcourseIwentstraighttothearmsofmylove. in time enrollment already was it for Zambaoanga to sailed I days home or continue studying? I said, “continue studying.” So after two Wasstaying choices. I two with me confronted father my home, At drama andhypeaccordedapolitician’s daughter. the all with shore on back landed I hurt. getting my of fear for and ies. My man had to let go as he was in a physically awkward position like that with everybody shouting and waving like it was in the mov over the water. The ship was already moving and I was hanging there hanging me held and arm other my caught pier the in someone that being pulled up and jumped and caught the hand of my man. Except was gangplank the when there got I enough, Sure pier. the to went and suspicion avoid to pajamas my in was I and night at 8 around at sails ship The set. was Everything man. my with board on already were clothes My removed. be to going was gangplank the moment The captain arranged things for us. I was going to board the ship the : It was the summer of my third year at college in Zam in college at year third my of summer the was It : suratan ako si Celine… ” (Celine was my - - - -

Oblatio l 121 l Rafael Tianero Oblatio l 122 l Vita et Missio not even finish Grade 1. His family comes from Manubal, in Siasi near Siasi in Manubal, from comes family His 1. Grade finish even not did He night. at even sail go could who sailor good very a reputedly is many the in crafts fastest the of one owns He diving. of night a in delicacy exotic this of P.3,000.00worth sell could he er old and is an agar farmer as well as the most skilled sea-cucumber pick they wentthroughtheritualofbeing“baptized”in Islamicmanner. he allows to choose wherever they like to belong even if as small children however, children, own His too. Christians become have country the of parts other in relatives and cousins his of most said, he fact, In cause they reside in Zamboanga the children are all baptized Catholics. be and brother,woman Christian ship’sa the married also had captain older his that me told and thought of line the continued man tians. The Chris few very are there as anyway here assimilated gets one that said it she would do it. And that is why she did it. But as an afterthought she simply be united with him and if becoming a muslim was one way to do to wanted she that added and agreed She Islam. to convert to wife his Couple 3 Couple forced never he that me told man the conversations, our During the birthofgrandchildren. at especially union our accept to able was family her while, a after that sailed for these parts of the country. And so here we are now. But of an escape, my brother was able to smuggle us into one of the ships ordeal another after So back. her get and me eliminate to me for ing It did not end there. Her people, my brother said, were sent out look the directionofpier. into going pajamas in her saw Somebody missing. was Celine that guards security mayor’s vice the by discovery consequent the and errand boys were sent to look for him alerting as the whole sleepy town sailing delayed consequently which evening that town in joints pler if the purser of my brother’s ship did not get drunk in one of the sim much been could’ve it and place first the in incident horrifying that been have wouldn’t There me. for one the was she knew pier,I the at drama the after days three Zamboanga to back got she When he couldnotpersuademetothinkordootherwise. things out with her. I told my brother about my plan to marry her and sorted and back came finally I when town riffraffin the by mugged : Couple no 3 got married in 2011. The man is 35 years 35 is man The 2011. in married got 3 no Couple : pondohans - - and - - - is 4yearsold. the eldest, a boy in Grade 3 and the rest are girls the youngest of whom children; 2010. four in have here They transferred family Her 5. Grade finished She Norte. del Surigao Bislig, from comes and old years 25 in live to started and Jolo so I asked my family to intercede for me. But since she was Bisaya I And translation). proximate a be would thoughts life-giving derful, pikilan came here and when I saw her when her family arrived “ to back came I hers whenwewed. to out shelled family my that articles prestige and dowry sizeable the forfeiting meant that if even her leave to had I myself. it doing on keep to had I cooked nothing find to tired and hungry work from home come would I house. the in useless and lazy very was she as anymore it take couldn’t I until her with year a spent I island. Siasi off Manubal in place our from island nearby a Pandami, from was years, of couple a by me than older was who girl, The rangement. Husband dowry ofP. 25,000.00butmymotherwouldnotacceptit. the by married were we so and agreed He to remain Christian. My uncle, after all was the single. I also told him that I would marry him as long as he allows me really was he that and separated already were they that but Manubal I in kind his down of one to before married was deep he that knew also I agreed. man good a was he that sensed I since And not. did he But out. back would he situation, dire my him to revealing after that expected and difficulty and struggle recent my about him told I ments wouldnotworkheshouldgoandcourtmehimself. arrange parental them like Samal not was I since that him told they to marry me. He already told his family of hisownplan to do sobut uncle to pay me a visit and to really find out if I did not resist his plan my of house the to came husband My past. the escape to over come have to glad was difficulty. I personal some with met I when Bislig go to school. I used to work as a salesgirl in one of the stores there in of er were then staying with our relative who was the Lay Liturgical Lead Wife : I was 16 years old and just arrived here a month before. Webefore. month a here arrived just and old years 16 was I : Halu-Sugbu ” was what I felt in my longing to marry her(peaceful, won her(peaceful, marry to longing my in felt I what was ” : I was married before in the traditional way by parental ar Halu-Sugbu . I only finished Grade 5 as I really did not want to want not did really I as 5 Grade finished only I . Halu-Sugbu in 2009 a year before my present wife present my before year a 2009 in when he was five. The wife is wife The five. was he when Imam Kaabag . His family gave a gave family His . of the place. kasanangan - - - -

Oblatio l 123 l Rafael Tianero Oblatio l 124 l Vita et Missio he is too busy to work for the family he ends up having no time for time no having up ends he family the for work to busy too is he that me told he and faith his of practice his about him asked I along. days while his wife is very active at Church and she brings the children who ‘mothers’ hersiblings. 12 Grade in is who daughter eldest the and caretaker trusted a by after children; 1 boy and 3 girls who are all at school in Pitogo being looked 4 have after.They shortly islands these to returned succeedingly who ily were refugees in Pitogo at the time of the 1974 rebellion in Jolo and married to the ‘chieftain’ of the place, her husband’s uncle, whose fam the to came She 6. Grade finished She Sur. del Zamboanga Pitogo, Balong-Balong, from baya where they were first rescued by ocean going ships. The woman is consequent 4-month ordeal of trying to return home that began in Sura he was 13, their small motorized when a cousin and father his with fishing While 1. Grade finish didn’t the islet of Sikulan, off the South-east of Sitangkai when he was 10. He in residence up put family His 1976. in Jolo off island an Pangutaran, they growup. when way their be will which decide children the let would they that in Mass Fiesta each during Priest Oblate the by Faith Catholic the into baptism as well as baptism to akin rite Islamic the underwent all children The taking and family the care of the children’s needs are more feeding important than attending mosque. that thinks he as him bother not does was forever at work even if he says he tries to celebrate he as question the of out also was Ramadhan during Fasting mosque. Couple 4 Couple Fri on much that mosque the to go not did man the that noticed I nothing wrongwithit. saw I and faith her practice to her allowing my was agreement our the by married were we so And it. accept to refused P.25,000.00mother prepared her family but My dowry avail. for no to but advances my repel to try to condition particular and difficulty know I had to first ask her myself. She told me about her troubles and Halu-Sugbu : This couple got married in 1998. The man was born in born was man The 1998. in married got couple This : pondohan , May 21 May , of Sirap in late 1997. Her elder sister got sister elder Her 1997. late in Sirap of st . All four are baptized. They both agree both They baptized. are four . All banca run out of gas resulting in their Imam hari-raya . Part of Part . . This - - - ried a local. After my mother’s death in Sikulan, we took up resi up took we Sikulan, in death mother’s my After local. a ried mar who emigrant Chinese a of son the was Pangutaran from ther grandfa This Jolo. in Luuk, from came mother his and Pangutaran in born was dad’sfather my grandfather; My 10. about was I when Husband was it. man. This the loved truly I knew I and back my down running were the by married being down ting sit were we while hand my held he moment the until husband my dence. For my part, I really did not feel any special emotion towards pru with act to me cautioned mother my things of sorts all me for live in. I was then brought by my prospective in-laws to town to buy to us for house new a demanded and with start to couple new us for it of half returned mother my but dowry P.offered25,000.00 They Tagalogthen. in communicating Wewere courtship. sweet but curt know.”don’t “I a him, What told I me?” love also you do you, love “I me, told and me see to came he this, before But place. this to ing com in me accompany to as well as sister my visit to here was who mother my from hand my for ask to came father his and uncle His I couldmakealifehereinthesevast,fertiletidallands. far from my mind. I was also ambitious enough to see that early that was he but home back show.boyfriend it a Yes, let had didn’t I but him on crush a had I evenings. the in programs tv the time some for he was also always working and never loafed around except to watch that noticed I and husband sister’s elder my of nephew the was He him with gun. sub-machine M-14 ominous-looking an shoulders his around on slung carrying was who and before weeks two Sabah from back came just know to came I who man young looking good silent, fair-skinned, young, this noticed and here got I enough True for everything. answer an had I because teeth pretty my of all expunge and up me go find a husband for myself among the muslims whowill then beat floors with dirty feet, that’s why! In exasperation he would tell me to shining my on stepped They visit. a for house our to came who tor that I had bad manners since I followed around with a mop any visi me scold to used father my that extremes to it did literally I – house keeping working was just I and school continue to want didn’t I as home back me for going nothing was here. There lived already who Wife : I was 17 when I came here to Sirap to be with my elder sister elder my with be to Sirap to here came I when 17 was I : : My family first lived in Sikulan after we left Pangutaran left we after Sikulan in lived first family My : Imam in front of us. Goose bumps Goose us. of front in ------

Oblatio l 125 l Rafael Tianero Oblatio l 126 l Vita et Missio she was gone and so went to the dormitory in town where the children the where town in dormitory the to went thought so and gone was she He worst. the feared and money the with gone wife the saw fear it might get stolen if left behind. The man, coming back from work house, she took along with her to Sitangkai her bamboo piggy-bank for had some important errand to do in town and since nobody was in their why thehusbanddidn’t insist. this is the truth. You can not hide from the truth. And this was the reason ultimately together in life; that the road is different for each one and that other,each with are people close however that them goes really one no away.told He task. to both them called and it noticed law in father Her going of thought seriously and time this all crying was She latter. the of pain and consternation the to mosque the join and muslim a become wife his have to wanted he that there was it that recalls man The side. re agar-farmers Bisaya of population fair a where Sibutu of island the One time, back now in Sirap, they had some argument. The wife The argument. some had they Sirap, in now back time, One The couple then lived for a while in Tongehat, a community across with theBisayagirls. marry. I went to court her and ask for her assent. That is how to do it got back from Sabah two weeks earlier, it was her that I was going to I after married get and down settle to me telling father my recalled I When much. very her liked I knew just I what. or tribe her about think not did I her. liked I too. me at glance surreptitiously to used she that noticed and there her saw duty.I night-watch for again out uncle’smy going before bit little a relax of sort to tv watch to house mother arrived. We were on constant alert status. I then used to go to her and she before times three gunbattles running fierce, had ready al we and war a was show.There for not was It gun. the carrying me saw wife my on why was going That Andolingan. was from Tausugsagainst clan-war a that knowing without here back came I from ditchingmarriagearrangements. Lucky for me I could escape without having to face fines and the like acted as a go-between to marry her instead and they did get married. who friend my told I like. really not did I who me than older much I was21.almost gotmarried there to a when Malaysia to went I so and places see go to itch this had I But farming. agar with work to started and time that at 19 around was I Jolo. from Tausugs by over taken slowly being was which place dence here in Sirap to stay closer to my uncle and avoid the previous bugis , alocal girl, who was - - goes to a private high school run by the sisters and she goes to mass to goes she and sisters the by run school high private a to goes girl is asking for a laptop as this is needed for research stuff and all. eldest She The future. their for this do to have they but away far are They his belovedwife. the from healing get and over prayed himself have to Tinambak to going was he as while a for goodbye say to children the see to came he that the wife at the dorm to his great relief and tears running freely, told her found She them. on check to day school a was it as stayed time that at a Christianseaport town. This thefirstinsight. of mayor vice was aggreived The anymore. indigenous not is dynamic power- The dispensation. western newer the in stature political latter’s the to due chance the given were he if even so do to dared also have not could he that except requirement, dowry the besides adjudication, succeeding the in stifffines several faced have to have would daughter the refusal to accept dowry. The man who ran off with – the vice-mayor’s above mentioned marriages the in seen is foregoing This woman. a nity and worth. Giving dowry is frowned upon as “buying” or “selling” ogy regarding Christian marriage: one man to one woman equal in dig Bisaya has been exposed enough, for 500 years to be exact, to the ideol exception notwithstanding the absence of family financial support. The without dowry give to has he required: still is stipulation dowry The man who does get married to the Sama woman has remained Christian. the But faith. the of outside marriage prohibits that ascription Islamic the is fact that uxorilocal. to be Added also may residence if even chal patriar intensively is Philippines, the in aggrupations ethnic different the of most like locality, the and population Sama majority a is locus the as understandable is This woman. Sama a to married man Bisaya Obervations later on. choose they whatever children their allow they say They nonetheless. regularly because of the schedule at school but she prefers to be muslim Imam Only a handful from among the target study group would have a have would group study target the among from handful a Only children. the for is worry their nowadays that me tell both They there as he knew he was going to lose his mind at the loss of loss the at mind his lose to going was he knew he as there D i r s n o i t c e

d n a C e d i s n o r s n o i t a - - -

Oblatio l 127 l Rafael Tianero Oblatio l 128 l Vita et Missio mangoes. To search and find the sweetest durian fruits. And mangosteen. or rice cassavaorplant fertilegroundsto sea-cucumbers.more the For succulent more and crabs and lobsters fatter the For grounds. fishing ter bet the Badjao-like. for A. search . existence. of mode nomadic almost movement fluidityintimates of an andease cross.The thecrescent and Magallanes Fernando and khdum Ma Sharif either before long and suggest to dare I millennium, first the from Mindanao, comes thatpracticetownships,etc.,A inland to cities, big Palawan, Malaysia from routes sea the along restrictions without in theseislands. landed and existed indeed, he, that fact the prove to serves “controversy” This Sibutu. be buried in Simunol island, just off Bongao has another burial mound in Tandu-Banak, Keranan Being. supreme the is there help. And who few a and harm do to Many islands. and seas the inhabit also that beings non-human other of existence the of sense acute an is there Philippines, the of peoples and religious. adjudication that follows belongs to the respective leaders the both political so and stake at are bonds familial-clan-tribe underlying of matrix deed elope and escape in the beginning but only temporarily. The larger in may two These clans. and families their of union the but girl a and boy a between infatuation hormonal teenage, a only not is This part. the transactions. The chieftain and the shaman have the most important in play elders role the in obvious most is This Europeans. and the Arabs of coming the before identity ethnic earlier the from come ritual marriage the for arrangements and Negotiations same. the is custom and tradition of law unwritten above. The mentioned Sama and Bisaya and gain acceptance and become actors in the rituals of daily life. really. The same reason why the Bisaya have come into theseimmigrants sea todomains gain advantage over the elements, over the whole of reality habitants intercoursed with all sorts of other people including the Chinese cal, material-culture perspective, we have pushed the right button. The in ecologi the From separation. of barriers not and gateways are seas The 18 This latter needs some elaboration. Not unlike the other indigenous Next is the decidedly non-disparate cultural underpinning between transfer reside, travel, sail, People residence. regards second The The earliest Arab missionary, Shariff Makhdum who is famously reported to reported famously is who Makhdum Shariffmissionary, Arab earliest The , Magbabaya , Nemula , Allah, 18 arrived in these shores to plant the the plant to shores these in arrived Panginoon – He comes by many Tuhan - - - - - , The lone exception is the teen-age son of a Chinese-Sama who went who Chinese-Sama a of son teen-age the is exception lone The of the intermarried couples here in the area have separated or divorced. of thesea. This isthepracticeofIndigenousreligion. go to the shaman to ask him to appease the offended evil spirit-creature sea, you veer off and avoid it/she/him. Or die if you do not. Or you can clear of them. When sailing and you see up ahead a spirit creature of the eyes. Youown keep their just with them see people because exist they on called in names. that roamtheManobo world,p.23ff. a that outlay financial large the defray to community the for way a is party.it that conclude already can you perspective, economic the From the to envelope an carries Everyone here. weddings the attend who all will hand over when I went for the meal. This was standard practice for I contribution the for was it that me told who neighbors other asked I until for was it what know not did I accepted. absentmindedly I which the to me invited also They all. and dancing and feasting with affair 3-day grand a is ritual marriage clan. The the of Sitangkai, rest Tausugof the all and Sama or people important other the all and Tausugmayor the invited one, nent promi family,boy’sa Sibugay.The Zamboanga Olutangga, from girl Representations ofDialogue-of-Life Sama-Bisaya unions. 2 no are There polygamy. of practice and Islamic tribal the overwhelms fact in and discourse this reinforces riage mar of character sacred the regarding tenet Christian former.The the on operational are bonds kinship and clan familial, of system support underlying The terms. layman’s in it say to – parts these in go things how to ‘acclimatized’ not was girl the as here belong really not does child. She went abroad for work and has never been heard of. This case working in one of the stores whom he got pregnant and who then had a was who girl Bisaya a courted he here Back Zamboanga. in school to Another consideration is the observation that practically not one not practically that observation the is consideration Another Last January my neighbor, a Sama boy of 23 married a 15-year-old 19 Consult Tianero, Consult 19 The little 13 year-old boy adrift at sea with his father and cous Tuhan for help. You do not need logic or science to know to science or logic need help. Younot for do op. cit. op. loruk in the section that enumerates the dieties and spirits and dieties the enumerates that section the in fat ad add e wie envelope white a me handed and (feast) nd r 3 or rd ie i these in wives - - -

Oblatio l 129 l Rafael Tianero Oblatio l 130 l Vita et Missio went home one evening with his boyfriend – the Adventist church now 16-year- Tausugpoor a family.actually of girl a daughter The a was who with girl old off ran town in merchants Tausug the of one in boy errand an as working was who and ago) years ten since abandoned but lapidated Seventh-Day Adventist church in Sitangkai (there is one, yes, This explainsit.Peoplehelpeachothercelebrateintimesofjoy. more. give off well more The Normal? normal. P.500.00was me told They envelope. the inside put usually one does much how neighbors married. get sons the of one when produce to has family 90’s from Laminosa,off Siasiisland. early the in Sitangkai to came He Batok. NOTby dynamite made of victims are These legs. or arms hands, without people meet will you town around go you If contraption). Molotov of type (a fishing illegal for dynamite making of skill delicate the making of 142. would be interesting to validate the content of the accusation inversely. it perception, mere just not is it that and present, and past the in them from treatment unequal or unjust suffer do Sama the that true be also deed come to dominate Sitangkai politics and economics. While it may the Tausugagainst in thrown have is people. They prejudice or “bias” now livesinthechurch.Peoplehelptimesoftrouble. girl The through. pushed marriage custody.the Police And in weeks 3 a ‘promissory’ note to be paid later so that the boy could be set free after Police Investigator (a Tausug) of the case and the rest of the money was lead the by given was P.P.5,000.00 Another 5,000,00. gave time last a Tausug area, politician-businessman who ran and lost the mayoralty race the their of Captain Baranggay The Sitangkai. of situation down lock and poverty the despite P.12,000.00 collect to able were They leader, their P.25,000.00 amount demanded by the girl’sthe father. pays The neighbors, led by he until out go to allowed not and the imprisoned and by police arrested was boy The Sundays. on Church our to comes who and neighbors Sama his of friend good a is and widow a is 90’s, late used as the caretaker’s dwelling. This caretaker has been here since the 21 20 It seems that in the narrative that runs through this article a certain di the of caretaker Bisaya the of son 19-year-old the month, Last

Pallesen, Kemp. 1972. Kemp. Pallesen, Batok, the undisputed dynamite king of Sitangkai. His family is in the business 21 went around their community asking for financial help. financial for asking community their around went Reciprocity in Samal Marriage Samal Reciprocityin . Sulu Studies I, p. 122- p. I, Studies Sulu . 20 I asked the asked I - - - lineage? Our own governor of Tawiof originally Tawi,Tausuggovernor a himself own Our lineage? “tau-sug,” everyone peoples of the calling current. Is this settle a legitimization for to his Chinese come have who islands the of residents all Southern islands. The present governor of Sulu appeals for unity among being re-purposed today to include now all the other “entrants” to these certainly Tausugis the regards as discourse The guns? bigger have to a reflexive action of an insecure, non-inhabitant, foreigner who happens North-east domains in Mindanao? Is this “imposition” among the Sama the from originally are who people this of trajections evolutionary the Why is the Tausug perceived to be violent and war-like? What are/were kind of dispensation. He is the ultimate provider and protector from the this into interwoven intimately very is God upon Calling support. and the endeavor as long as the family bond is in place to give new direction take, a risk that carries one beyond the usual ethnocentric lens, is part of mis a making mean also might which way; their choose to generation children is larger than going to church or the mosque. Allowing the next the after looking taking, and giving together, Staying one’sown. from reveals a wisdom born of millennia of interaction with peoples different life of journey the in way one just daughter-in-lawnot and is there that The advice of the father granted. of the for man in taken couple is no. 4, Nothing explaining to meet. his son and negotiate adjust, to have that worlds two of tolerance, than more – appreciation wider consequent the in expands and flourishes but survives only not contract marriage the relations, kin wider the of ambit the within happens living daily of culture persists and it persists effect:indefinitely. take And because the ritualization representation indigenous archaic, more the erationalize, to create prejudice and bias. The moment the marriage transactions op seems fact in that lens outward an as perceived be can it outset, the at main issue in the Bisaya-Sama intermarriage in Sitangkai. When looked are ethniccousinssincethefirstmillennium. Tausug Bisaya, Sama, The resolution. conflict and ritualization Sama reveal the “non-disparate” cultural identity in how they intercourse with paragraphs the Tausugtwo be foregoing may the case of the Whatever language. Sama the advocacy: “mother-tongue” a for calls Jolo, from It is clear that the adherence to Islam or to Christianity is not the not is Christianity to or Islam to adherence the that clear is It C c n o l n o i s u - -

Oblatio l 131 l Rafael Tianero Oblatio l 132 l Vita et Missio “it will be dipped into the water after which the water becomes not only large candle. “Why so big and elaborate and beautiful?” I answered that a such see to surprised were They candle-stand. a making was I them told I doing. was I what me asked them of one and chapel the beside evening. Saturday yard Acemented the in playing were boys of couple Holy on used be to candle easter large the for stand the make to work and land. sails, protection against storms, benevolent giver of the fruits the of the sea through guide rains, the of source – life of disasters and vagaries Siasi. HeisaMuslim–theobservantkind. off Laminosa; of island small the from Samal full-blood a is see, you uncle, My pork. eat not do all Church. They to only go three elder The Church. to goes and mosque the attends Chicago in nurse the cousin, youngest my following: the are story side this in apparent not is What so. doing from Mayor the prohibited Law the until retirement her after Treasurer the as serve to times three recalled been had Treasurer.She presently the financial consultant to the City of Davao – being its latest is aunt My Industry. Banking the controls that of entity government Board the as sits now who Judge Court Trial Regional a is uncle My accountant. an and doctor medical a single: are who here are two other Two are in America. Both are nurses and are married with children. The little boy. Both are now recently retired. They have 4 children, all girls. “ my was She cousin. first mom’s my aunt, my to heaven.” They nodtheirheads.Ihave“crossed”intoworld. get sprinkled over the graves of the dead relatives so that they can go to added. I said, “yes, it is also a little like the freshwater of the the out which drives of sprinkling “the water”… holy but anymore water ordinary One of my most admired men is an uncle-in-law who got married got who uncle-in-law an is men admired most my of One carpentry some did I ago, days of couple Ahere? we are why So saitans ht oss te il a sho, oe f them of one school,” at girls the possess that Sibutu, Tawi-Tawi, Philippines [email protected] yaya Rafael Tianero, ” when I was a was I when ” Imams that i m o 1 de incertidumbre sobre su futuro inmediato, pacta la cesión de la admi grado alto un y política transición delicada una con España, años. rios va ya hacía desde suyos como reclamaba que territorios unos ocupar una marcha “pacífica”, la llamada “Marcha Verde” con la que pretendía organizaMarruecos región, la para y España para delicado año 1975. este En recordar: necesario es sí fecha una pero políticos, avatares los ahorro Les “Bouh”. llamamos todos quien a Semlali, Fadel Mohamed de continuación a ofrece se que testimonio el muestran como haraui, sa pueblo al vista de perdieron nunca Oblatos los española, parroquia que seconfióalosMisionerosOblatosdeMaríaInmaculada. apostólica, prefectura una creó se territorio. eclesiástico vista de punto del el Desde española) (fundamentalmente cristiana población la a Leo Deschâtelets, la misión de los Oblatos fue sobre todo la de atender de España. A pesar de esta frase del entonces Superior general, el p. da llegan al Sáhara Occidental, por entonces bajo la administración 954 es el año en el que los Misioneros Oblatos de María Inmacula Aunque la pastoral era, sobre todo, la que se podía tener en una en tener podía se que la todo, sobre era, pastoral la Aunque M a r L o i “nuestro sacristánmusulán” s o L

s o z n e i m o c n ó e Familia Oblata D o r o d a

e d , si nonosocupamosdelosmusulmanes.”

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n ó i s i m -M “No seremos verdaderos misioneros d e m a h o OMI (Leo Deschâtelets,en1954) e d F e d a l S a h á l S m e r a Oblatio l a l i - - - - Oblati

Oblatio l 133 l Mario León Dorado - Mohamed Fadel Semlali Oblatio l 134 l Familia Oblata el fuego bajo los auspicios de la ONU. Al principio el Frente Polisario Frente el ONU. principio la Al de auspicios los bajo fuego el alto un firma se que en año 1991, hasta durará guerra Esta territorio. del independencia la reclama y Marruecos contra lucha que (Frente Polisario) Occidental Sáhara del Liberación de Popular Frente el y cos de la Marcha Verde, comienza en el territorio una guerra entre Marrue “pacífico” carácter del local. Apesar población la iglesia, la ciudades, rá conelnorte,El Aaiún. quedará con Dajla (antigua Villa Cisneros), al sur, Marruecos se queda se Mauritania Marruecos. y Mauritania con territorios los de nistración que el Señor nos pide ser aquí sus testigos. Debemos continuar de otro de continuar Debemos testigos. sus aquí ser pide nos Señor el que por eso es importante. Desconocemos el camino a tomar, pero sabemos cristianas, comunidades hay no donde oblata única la es misión “Esta a la Misión OMI del Sáhara de los días 24-29 de marzo de 1989 escribe: mientos. aconteci los de orantes y pacientes testigos ser pueden: que único lo norte, a El Aaiún. Son los años de “hierro”, en los al que él, los con Oblatos vaya hacen y casa, la cierre Dajla, deje que Camilo a pedirá Erviti El y terrestres Dajla entre superior,El guerra. la de peligros los por Aaiún Mons. comunicaciones las cortadas mantenían se que vez la a sia espacios, los militares marroquíes ocuparán parte del recinto de la igle quedarán enlaresidenciaprincipaldelosOblatos,El Aaiún. se Gaspar p. el y Erviti Mons. que mientras Dajla, en solo quedará se Camilo p. El guerra. de años Eran responsabilidad”. su “de España a menta nuestro hermano Bouh, tuvieron que firmar un papel para eximir Gaspar y González Camilo pp. Oblatos co nos como tres, Los Alonso. Erviti, Mons. tres: a esplendor,pasan se mayor de época su en hubo como Oblatos 14 De pasaría? ¿Qué claro. sur asuadministración. el en también incorporar para Marruecos aprovechará que éste Hecho Mauritania quedará desarbolada y saldrá en 1979 de la ciudad de Dajla. lucha contra Mauritania al sur y contra Marruecos al norte. Pero pronto El P. Marcello Zago, el 2 de abril de 1989, en el informe de su visita de falta la ante y Dajla en también Marruecos entra 1979 en Pero dudas, Había Oblatos. los quedan se porque queda se Iglesia La Todosterritorio. del Todosalir deben españoles los las resiente, se L a

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n ó i s i m i m o , Prefecto apostólico, y los y apostólico, Prefecto , OMI - - - - - mente noleencontrabansentido.DeahílaspalabrasdelP. Zago: Simple abandonarla. de punto a estaban Oblatos los porque hace Lo que se nos envía.” Esta visita marca un punto de inflexión en la misión. las a Dios en creyentes de comunidades hay donde lugar un en modo situación que antes era de posguerra y que ahora trata que sea como sea que trata ahora que y posguerra de era antes que situación Una sur”. del provincias sus en situación la “normalizar años últimos estos en busca y buscado ha Marruecos Sáhara. al respecto Marruecos los musulmanes”. entre incisiva más acción una “programar prefecto como miento nombra su tras Acacio Mons. a carta por 1994 de noviembre de 1 el aconsejará Zago, Marcello General, p. mismo El nuevas. otras crear de además saharauis amistades antiguas muchas recuperan se y impulso nuevo un toma Ésta misión. la de veterano otro Álvarez, P.Rafael el llega 2000 año el después, Poco atrás. años salido había que Camilo p. el misión la a también Regresará prefecto. nombrado Valbuenaes cio Además, se da un relevo necesario al frente de la Prefectura. El p. Aca 1991 con la llegada de la Misión de las Naciones Unidas (MINURSO). en dijimos como terminará ésta que y interior el hacia paulatinamente desplazado había se guerra la de frente el que ya carretera, por viajes se recupera la presencia en Dajla. Gracias también a la reapertura de los que los en 90, los años, los Son Fadel. Mohamed hermano nuestro de Todo esto fue ayudado por un cambio paulatino en la política de política la en paulatino cambio un por ayudado fue esto Todo Son años de cambios que también quedan reflejados en las palabras por asegurarunapresencia. posible lo todo hacer debemos árabe y musulmana sociedad esta en pero sí, de seguro y cerrado musulmán mundo un en evangelio del presencia la facilitar debería Europa en musulmanes los de sencia pre La aceptado. es no formal sentido en diálogo el y normal, algo es no cristianos los de presencia la de aceptación misma La mana? musul revelación la por superado está que piensan que aquellos de timoniar la existencia y la novedad del mensaje evangélico en medio para influir, transmitir y promover los valores del Reino? ¿Cómo tes aceptar hacerse ¿Cómo testimonio? dando y interpelante nificativo, sig modo un de sociedad esta en presentes estar ¿Cómo pregunto: Me caso. cualquier en permanecen, misioneros retos Los lugares. otros de venidos cristianos los de función en pensada ser puede ni pasado el en como ser puede no tierras estas en cristiana misión La ------

Oblatio l 135 l Mario León Dorado - Mohamed Fadel Semlali Oblatio l 136 l Familia Oblata “pasa menos tiempo cerrada”. En Dajla nos esperan numerosos casa feligre la que lo con lunes, a viernes de semana, cada Dajla a viajamos en El Aaiún para mantener un ritmo de vida comunitario Valerio Eko,StanisDioufyMarioLeón,actualprefectoapostólico. misión, la de superior Rois, Ignacio Luis pp. Oblatos los están misión lado por la elevada edad de los oblatos anteriores. Hoy, al frente de esta otro por y Congregación la de parte por inculturación de deseo mayor nuevo “relevo generacional” entre los un Oblatos, obligado dado en parte ha por un se años últimos los En cualquiera. más territorio un de la (2014) 243-250. de cambiara que dijeron me Nunca cristianos. los que catecismo el jor profesores decían que cómo podía ser que un musulmán conociera me de San Juan de Dios donde además recibí buena educación. A veces los ros. Siendo niño contraje la polio y fui trasladado a Canarias al Hospital Villallamaba Cisne se entonces aquel por que Dajla en 1965 en Nací un hermanoyamigo. de además musulmán”, sacristán “nuestro es broma, en medio dice él cada día a la casa y nos informa de cualquier problema que surja. Como Pierre André Sene. En cualquier caso, Bouh sigue yendo prácticamente feligrés nuestro proyecto, del gestor el cierra y abre que Sala Dajla. de una gran sala a modo de Centro de Acogida para migrantes de la ciudad “interreligiosa”. amistad habilitado de hemos historia año ese Además, de muchas amistades musulmanes locales con los que continuamos esta además Burkina… Guinea, Camerún, Marfil, de Costa Senegal, de ses 1 Me llamo Mohamed Fadel Semlali, estoy casado y tengo dos hijos. principal residencia la mantenemos Oblatos los actualidad, la En f ML Dorado, M.L. Cf. V i g i l a r

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l Mario LeónDorado, s o O L B s o t a 1 . Sin embargo, “bai” III “Oblatio”, , i m o - - - la labor que habían hecho en favor de mi pueblo: educación, sanidad,… de también hablaron Me territorio. el abandonaron españoles los todos cuando nosotros con permanecieron ellos que mucho apreciaba milia fa Mi tierra. nuestra en están 1959 desde que Oblatos Misioneros los a conocí tiempo del paso el Con vida. mi de sentido el poco un perdí que la en dura época una Fue materna. lengua mi perdí zador.Incluso amena y nuevo parecía me todo guerra, la de causa a cambiado había solo apesarquedesdelacinturaparaabajomicuerpoestáparalizado. mí por manejarme a todo. Aprendí en apoyaron me siempre y religión musulmanes en una segunda casa. La colaboración y la amistad con los venía en el patio de la iglesia que se haconvertido para mí ypara otros que Oblato el con té el tomando pasamos las tardes Muchas sacristán. un como era que dijeron me broma, en así, y iglesia la cuidar y gilar vi de encargaron me aquí, permanentemente vivían no misioneros los Como humano. y cultural patrimonio su de parte forma pueblo mi para logramos conservar la bonita iglesia de Nuestra Señora autoridades, del Carmen que las con negociara Apostólico Prefecto el que después y, sin miedo y con cierto peligro, logramos que las máquinas se detuvieran No época. otra en convivieran musulmanes y cristianos jóvenes donde las máquinas que habían comenzado a derribar la parte del antiguo club musulmanes. nosotros, y cristianos misioneros ellos, entre lazos los estrecharon se poco a Poco padre. nuestro de muerte la por duelo del difícil momento el en ayudaron nos ellos También tiempos. viejos recordar y español en hablar podía que los con misioneros los a cerca de más conocí texto aquellos momentos en que la gente lo estaba pasando mal. En este con en cercano hacerse y necesitaban lo que familias las a ayudar iglesia, la de presencia la mantener para desplazaba se misioneros los de uno tiempo cierto Cada comunidad. la de resto el estaba donde de distancia, kilómetros 540 a Aaiún, El a irse que tuvo nosotros con quedado había se que Oblato el 1983 En iglesia. la de edificios los de parte ron contra posiblesabusosdeotros. defendieron nos y religión nuestra Respetaron todo. de charlar y té el tomar a dispuestos nosotros, de cerca siempre amistad, la todo sobre y En el año 2000 intentaron derribar la iglesia. Me interpuse entre interpuse Me iglesia. la derribar intentaron 2000 año el En ocupa marroquíes militares los 1979 de agosto de 14 el Desde todo que ya golpe duro un Sufrí tierra. mi a regresé años 16 Con - - - - -

Oblatio l 137 l Mario León Dorado - Mohamed Fadel Semlali Oblatio l 138 l Familia Oblata son más de 70 niños y sus familias los que se benefician del trabajo de trabajo del benefician se que los familias sus y niños 70 de más son familiar.apoyo Actualmente y rehabilitación pu de servicios hacer que dieran para aquí de jóvenes a formamos Luego brujería. de fruto o familias sus que aún consideraban tener un niño así como una especie de maldición con hablando casa, a casa visitando fui Primero derlos. aten para asociación una fundé y ciudad mi de minusvalías con niños los por algo haciendo Canarias en Dios de Juan San de Hermanos los a travésdelosmisionerosylaicosquenosvisitaban. congregación la a mejor conociendo fui así y creciendo fueron Oblatos se está haciendo, yo me siento parte de ellos y siempre que se me pide me se que siempre y ellos de parte siento me yo haciendo, está se darse de los pobres de aquí. Para mí es un orgullo poder ver la labor que activos para ayudar a los migrantes que pasan por necesidades sin olvi muy son misioneros Los oraciones. catequesis, parroquial, Cáritas la nes cada domingo e incluso se han desarrollado otras actividades como celebracio hay subsaharianos migrantes de presencia la Con semana. mucho denuestrareligiónyavecesaprendoellos cosasnuestras. saben misioneros los iglesia. Además la en colaboro yo eso por que y prójimo al amor y Dios a amor de síntesis su y mandamientos diez los en resumo lo yo que y une nos que algo hay que digo Le religión. de cambie que intentado ha cristiano ningún que y musulmán siendo sigo yo que bien explicado iglesia. Yohe la le en días los todos casi ven lo porque cristiano es padre su si hijo mi nido. a preguntado han Algunos para nosotros como un familiar que viene a vernos y siempre es bienve es venga, donde de venga oblato, misionero un de visita Cada suerte. misma nuestra corriendo nosotros, con quedado han se que misioneros de familia esta a querer a aprendiendo estoy ahora Dios, de Juan san a mucho quiero yo Aunque aquí. musulmanes otros tienen también que difíciles hansidolatabladesalvación. más momentos los en y niños los por cariño su mostrado han siempre voluntarios especialistas que han ido formando a nuestras trabajadoras, de venida la facilitado han justo, momento el en necesario consejo el tenido hemos ellos a gracias ayudándonos: y acompañándonos siguen hoy todavía y hicimos que lo de nada hecho haber podríamos no ellos Sin apoyo. un fueron Oblatos los proceso este todo En asociación. la Desde hace unos años los Oblatos pueden venir a Dajla cada fin de sentimiento un Es ellos. a unido muy siento me que decir Puedo de recibido había que lo retribuir en pensé momento cierto un En - - - - - de lafamilialosmisioneroscomoaellossientomía. parte sentirme hace me manera alguna de que y une nos que profundo muy algo Hay futuro. el para sueños compartimos incluso e sigue creciendo amistad nuestra que es importante más lo Pero colaboro. algo, Dajla, SáharaOccidental Mohamed FadelSemlali

Oblatio l 139 l Mario León Dorado - Mohamed Fadel Semlali

L rales OMI,Rome. suis je lorsque Riegner les avec connaissance fait j’ai que tandis vant, aupara années nombreuses de à remontait Rossano tôt. avec amitié plus Mon mois quelques décédé Rossano, Piero Mgr moi-même, à et ce de circonstance, rappelant la figure d’un ami commun au Dr Riegner gieuses aveclejudaïsme. reli relations les pour commission la que tels spéciaux d’organismes création la à et non-chrétiens les sur conciliaire document premier du juifs. les Plus tard, cette nouvelle relation avec les juifs conduisit à l’élaboration protéger pour s’activer de religieuses communautés aux et entre le Saint-Siège et le peuple juif. Pie XII donna l’ordre aux évêques allemands. Suite à ces informations, une relation nouvelle a commencé isse des documents sur ce qui se passait dans les camps d’extermination Su en Nonce au présenta 1942, Riegner,fin Dr le lorsque entamé ans, cinquante de chemin d’un l’aboutissement marquait Cela actuel. dent ily catholique, avait ceux de la communauté juive internationale dirigée par son prési l’Église de qualifiés plus les représentants des côtés QUELLE FRATERNITÉ ENTRELESFILSD’ABRAHAM? * Lors de la célébration du 11 novembre dernier, j’ai fait la conféren au président honoraire de la Ligue juive, le Dr Riegner. Aux Riegner. Dr le juive, Ligue la de honoraire président au Grand le Saint-Grégoire de de pontifical titre l’Ordre du de commandeur remise la de témoin été j’ai 1992, novembre 11 e Conférence tenue à l’Université de Bologne, le 18 mars 1993. Archives géné Documenta M a r e c L L o Z o g a , i m o Oblatio * ------Oblati

Oblatio l 141 l Marcello Zago Oblatio l 142 l Documenta ligions orientales, et en particulier par le bouddhisme. Arrivé au Laos au Arrivé bouddhisme. le par particulier en et orientales, ligions particulier notrecivilisationmoderne. en et peuples nombreux de culture la et l’histoire marqué ont théistes mono religions trois Les d’Abraham. descendants comme considèrent se membres les dont religions trois les entre dialogue le dans impliqué avec les musulmans. C’est à cette époque que j’ai eu le privilège d’être relations les pour pontificale commission la de vice-président lement juifs, c’est-à-dire de 1982 à 1987. Pendant la même période, j’étais éga les avec relations les pour vaticane commission la de membre devenu rales d’antagonisme ... Il y a un héritage commun de fautes commises. fautes de commun héritage un a y Il ... d’antagonisme rales les sont Ce ... luttes difficultés, frictions, ainsi créant l’autre, de l’une proches vent plus laborieux.Pourquoi? semblent eux entre constructives relations les et dialogue Le religions. la fraternité entre leurs membres semble plus difficile qu’avec les autres Pourtant, monde. du religions autres les toutes que plus elles entre sent unis les qui cultures des croyances, des Ces racines, des ont religions trois unique. Dieu un reconnaît qui foi la dans c’est-à-dire Abraham, en seulement aussi mais commune, humaine l’origine dans en c’est-à-dire non Adam, commune, souche une reconnaissent se qui religions aujourd’hui sousuneformetrèsréduite. mais poursuivent, se domaine ce dans engagements Mes 1986. octobre 27 le à Assise tenue prière, de interreligieuse rencontre première la de avec les juifs et les musulmans. À ce titre, j’ai participé à l’organisation ques pour le dialogue interreligieux avec les religions du monde et donc catholi initiatives des coordinateur fus je qualité, cette en et, 1982 en secrétaire le devenu suis j’en 1968, de partir à interreligieux dialogue les Vaticandu le Secrétariat pour tous du Consulteur d’Asie. à bouddhistes pays étendue ensuite s’est l’action dont Cambodge, du et Laos du épiscopale Conférence la de compte le de pour interreligieux dialogue et bouddhistes d’études Institut un de 1971 vécu en le fondant et religion, bouddhistes leur les avec contact en entré suis je 1959, en L s e Le dialogue est difficile peut-être parce que ces trois religions vi religions trois ces que parce peut-être difficile est dialogue Le trois de membres sont musulmans les et chrétiens les juifs, Les re les par passant en judéo-islamiques relations aux arrivé suis Je

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j i u f s ------nisme et l’islam ont l’islam et nisme venu desavoirfairedesdistinctions. est moment le Mais actuels. contextes certains dans fort très reste Cela personnes. des entière vie la transformer veulent qui mêmes religions gieux et le social. Ce mélange est en quelque sorte lié à la vision de ces sont plus grande.Nousdevonsbâtiravecleregardsurl’avenir. encore faute une serait elles à s’arrêter Mais myopie. serait cela Nier tion pour l’avenir pour tion une est collaboration, la et mutuel respect le sur basées lations, sommets différents. des atteindre vouloir de risqué plus et long plus est il car ardu, plus et long plus est chemin le l’autre à sommet d’un aller pour conséquence, représentent tions qui nousdépassetous? vérité la recherchant en et autres les respectant en tout identité son cun la concevoir relation homme-Dieu. de manière la est différente mais Dieu, de représentant se baser surcellequ’ilsconsidèrentcommerévélationoriginale. croient et dénaturées été ont Écritures ces que disent part, d’autre chrétiens appellent les Ancien que Testament Écritures et s’en inspirent. mêmes Les musulmans, ces de partie une acceptent juifs les et tiens tent pasMahomet ;lafaçondontcesreligionslesconsidèrentvarie. musulmans n’acceptent pas le Christ seul Dieu,propreàlafoichrétienne,faceaumonothéismeislamique. de un concept en au Trinité penser de suffit différentes.Il sont Dieu de gneur de l’univers. Mais leur expérience, leur foi et leur façon de parler de leurfoi,maisavecdesapprochesdistinctesenprofondeur. identifiées aux cultures et aux peuples Le dialogue Le tradi trois ces que parce aussi peut-être difficile est dialogue Le Les différences sont là et image créature, comme l’homme considèrent trois les Toutes Touteschré Les ... Écritures aux et révélation la à croient trois les les et juifs les Mais prophètes. mêmes aux croient Toutestrois les Ces trois religions croient toutes en un Dieu unique, créateur et sei christia le judaïsme, le que parce aussi difficile est dialogue Le se religions trois les que parce difficile également est dialogue Le est difficile. Pourtant, la construction de nouvelles re nouvelles de construction la Pourtant, difficile. est des sociétés dans lesquelles nous vivons et la survie la et vivons nous lesquelles dans sociétés des e smes eiiu tè éeé e distincts et élevés très religieux sommets des de plus grandes similitudes grandes plus de . Mais n’est-il pas possible de maintenir cha ; les chrétiens et les juifs n’accep sans distinguer entre le reli dans les axes majeurs axes les dans condi ; en ------

Oblatio l 143 l Marcello Zago Oblatio l 144 l Documenta a été promue par un document spécial appelé relation nouvelle Cette dialogue. du voie la emprunté décisive manière enfants dumêmeDieu. comme reconnaître nous de fait du particulier en et religieux l’être de intime nature la de exigence une c’est vivons, nous lequel dans veau des religions elles-mêmes. Le dialogue est une nécessité du monde nou mutuum consortiumducunt : ensemble vivre à poussent les qui liens des par hommes les unit et de Jésus-Christ; L’unité se trouve dans la réconciliation et le salut réalisés dans l’histoire ultime ; ne nonseulementausensbiologiquemaisaussi théologique; dans denombreuxdocumentsquisuivirent : tous leshommes,etdesraisonsspécifiquesàchacune d’entreelles. communes pour entrer en dialogue avec toutes les religions, voire avec raisons des existe Il ? dialogue au l’Église poussent qui chrétienne, foi pontifical pourl’unitédeschrétiens. l’islam. deux commissions permanentes : l’une pour le judaïsme et l’autre pour que ainsi interreligieux, dialogue le pour Pontifical Conseil le : fique organismespéci un avec l’Église, de central gouvernement du sein au structure une existe Il chemin. ce sur arrêtés pas sont se ne Jean-Paul, et VI Paul papes les particulièrement tout et catholique, Depuis l’Église lors, documents. autres les tous dans présent aussi est dialogue le Un plan unitaire de salut préside à toute l’histoire de l’humanité de l’histoire toute à préside salut de unitaire plan Un - laloiévangéliquenouspousse àaimertous. - toussontaimésparDieu ; tous. de sauveur le est résurrection sa et mort sa avec Christ Le - but le dans unité a y Il horizon. comme Dieu tous avons nous - - nous venons tous de Dieu : il s’agit de l’unité de la famille humai communes raisons Les la à internes c’est-à-dire théologiques, motifs les sont quels Mais de a catholique l’Église (1962-1965), VaticanII Concile le Avec L Notez que la commission pour le judaïsme est liée au Conseil au liée est judaïsme le pour commission la que Notez e

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. Mais ad - - - dont les processus culturels sont plus avancés, tels que les hindous les que tels avancés, plus sont culturels processus les dont ceux à et développée moins est culture la dont peuples aux fois la à doivent être “reconnus, préservés et promus” ( chrétiennes non religions les dans présents socioculturelles” valeurs mine tous les hommes » ( illu qui vérité cette de rayon un souvent « reflété voir pouvons nous de de l’Église, la et foi de la diffèrent doctrine si elles même inspirent, les qui “doctrines” les dans et “règles” les dans vivre”, de et d’agir manières les “dans particulier en et donc elles En conception. cette à Jésus etàMarie,parl’attente dujugementfinal(voir à rendu l’honneur par providence, et créateur Dieu de acceptation leur (voir respectée par les deux traditions. Il existe un riche patrimoine commun et acceptée est Ecritures mêmes des partie une ; l’alliance dans et tion pour fait, En avec chacunedesreligions. dans desévénementsrécents. car l’instinct de défense est toujours derrière la porte, comme on le voit devoirs, danslerespectetlaliberté; et nousrespectermutuellement; des visions et des religions différentes ; nous devons donc nous accepter avec c’est-à-dire pluralistes, sociétés des dans vivons nous mais ; bles son mystère( et l’Église avec » spirituel lien « un ont ils car juifs, les pour spéciale puissant, créateur du ciel tout- et de la et terre » ( miséricordieux subsistant, et vivant unique Dieu le adorent ( bouddhistes les et Les raisons du dialogue du raisons Les pressantes. plus sont raisons les juifs, les avec dialogue au Quant Il existe également des raisons particulières d’engager un dialogue lutte, et rejet aura y il réciprocité, de et respect de pas a n’y s’il - et droits mêmes les tous à reconnaître faut il paix, en vivre pour - responsa sommes nous dont monde, même le dans vivons nous - Il yaensuiteles étrangères pas sont ne hommes des cultures les et religions Les NA 4). les chrétiens et les juifs les et chrétiens les NA 4a). NA raisonssociologiques 2a), mais surtout pour « les musulmans, qui qui musulmans, les « pour surtout mais 2a), NA 2b). avec les musulmans les avec

Ces “biens spirituels et et moraux Ces spirituels les “biens , il y a continuité dans la révéla la dans continuité a y il , NA quis’appliquentàtous: 3a), et d’une manière très NA sont renforcées par renforcées sont 2). Cela s’applique NA 3). - - -

Oblatio l 145 l Marcello Zago Oblatio l 146 l Documenta des thèmes présentés par le Conseil pontifical pour le dialogue interre dialogue le pour pontifical Conseil le par présentés thèmes des chrétiens : par exemple, cours danslesuniversitésinvitantadeptesdecesreligions; langues, les toutes dans religions ces sur publications contacts, tifique, voici lesobjectifsetmanifestations: de la même année, à Bombay, rencontrant un grand groupe de représen décembre En musulmans. aux et juifs aux affectueuses salutations des juifs le17octobre1960:“Je suisJosephvotrefrère”. bien connues les paroles que Jean XXIII a adressées à une délégation de Sont personnes. les avec rencontre leur par d’abord, tout ceci, et tiens, non-chré les avec dialogue le dans l’Église de l’ensemble précédé ont Ils dialogue. du et mission la de nature la sur théologiens des cussions suivie par les Papes, à travers des initiatives qui allaient au-delà des dis l’État etdurespectdeslibertéspersonnellessociales. de modernité la de acceptation grande plus leur de et centralisées tures les juifs (ainsi qu’avec les Églises chrétiennes), en raison de leurs struc ses). Ilexisteunlienentrelecentreetlapériphérie. ligion particulièreestaupouvoir. et de la société problèmes des communs ; étudier pour mutuelle, connaissance la de promotion supprimer lesprésentationstrompeuses; de afin révisés été ont catéchétiques et liturgiques textes Les ligieux. L’ t n e m e g a g n e En janvier 1964, à Jérusalem, Paul VI a personnellement adressé personnellement a VI Paul Jérusalem, à 1964, janvier En L’histoire montrera que la voie du dialogue a été ouverte, guidée et et catholiques les entre facile plus été a dialogue du promotion La L’Églisediocè et (pays local et mondial niveau au agit catholique - promouvoir la collaboration mutuelle à la base pour le bien de tous la et vue de points de échange un pour contacts des organiser - - intégrer cette vision dans tous les aspects de la vie et de l’agir des - connaître et faire connaître ces religions : étude technique et scien En catholique. partie la par promu été a dialogue le bases, ces Sur R ô l e : mais cette collaboration est plus difficile lorsqu’une re

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------gouvernement de la Turquie le drapeau de la flotte musulmane que les que musulmane flotte la de drapeau Turquiele la de gouvernement au restituer fait a l’islam, avec pacification de signe en Paul VI, rentes. diffé religions de personnes les entre solidarité la et réconciliation la tout avant signifiaient qui emblématiques gestes des fait deux tous ont II Jean-Paul et VI Paul raison, cette Pour Christ.” du l’amour hommes pierre, mais danslescœurshumains ». de bâtiments les dans pas non Dieu, de recherche la à partent rencontrer seulement en tant que touristes, mais en tant que pèlerins qui nous pas devons ne Nous « : déclaré a il l’Inde, de religions des tants l’écoute et l’annonce, entre l’affirmationentre de sonl’offre, identité propreet et lel’accueil res entre tension la vivante maintenu ont Papes comme réponseauplanunitaire queDieuasurlafamillehumaine. l’humanité, de devoirs les et conscience la dans interreligieux dialogue le pénétrer fait ont et non-chrétiens, des et chrétiens des monde le pé d’Assise (27 octobre 1986), dans sa sobriété et son éloquence, ont frap Journée la surtout et 1986) avril (13 Rome de synagogue la à visite la que, ycompriscellesaffiliéesauConseilœcuménique desÉglises. d’Afri et d’Asie d’Amérique, catholiques Églises les et épiscopats les bénéficié ont Pape du conseils des et volonté la De chemin. le soutenir en et rouvrir en pour Papes des résolue et sûre main la eu pas avait n’y s’il discussions, des vicissitudes les dans perdu serait se moins, du ou, que l’on peut affirmer que le chemin du dialogue aurait été interrompu, pense je interreligieux, dialogue du l’histoire aujourd’hui, à origines ses de Rome, de souvent suivi, Ayantactivement universel. ministère son de priorités les parmi figure chrétiennes non religions les avec tre Hominis Redemptor encyclique première la Depuis personnalité. sa de charismatique force oublier lesorganisations musulmanesetjuives. Laos, des du personnalités religieuses du sikhisme, et du jaïnisme, du Thaïlande taoïsme, sans de bouddhistes patriarches les Lama, Dalaï le tour,à tour venus, Sont chrétiennes. non religions des représentants les et dirigeants les cordialité grande une avec et officiellement recevoir à commencé a et Lépante, de bataille la de lors pris avaient chrétiens Tenant fermement en main la barre du dialogue interreligieux, les interreligieux, dialogue du barre la main en Tenantfermement 1985), août (19 Casablanca à musulmans jeunes aux discours Le Par la suite, Jean-Paul II a corroboré le chemin du dialogue avec la aux manifester de est VI, Paul jour un dit a dialogue, du but “Le et le premier pèlerinage à Jasna Góra, la rencon la Góra, Jasna à pèlerinage premier le et - - - - -

Oblatio l 147 l Marcello Zago Oblatio l 148 l Documenta nent. incar les qui personnes les selon vivent, elles lesquelles dans sociétés dans lapaixvéritable“( monde du construction la à ensemble “travailler pour non-chrétiens les rejoindre à catholiques les invité ont ils surtout mais l’altérité, de pect dans le respect et la collaboration mutuelle. S’est surtout développé le développé surtout S’est mutuelle. collaboration la et respect le dans s’expriment et bonnes sont relations les où asiatiques, et africains pays les relations dans particulier en régions, des a y des Il méditerranéen. bassin le dans situation la de large plus vision une d’avoir nécessaire tion mutuelleetletémoignage réciproqueaiderontchacunàgrandir. sence chrétiennedansl’Étatd’Israëletles Territoires Occupés... mais importants : le statut de Jérusalem, le problème palestinien, la pré de l’Holocauste(Shoah). implications les la sur commune l’étude jeunes, de des l’éducation création, l’intégrité et humaine vie la défendre à l’engagement racisme, de formes les toutes contre et paix la et justice la pour conjointe action d’une forme la sous entière l’humanité de bien le pour Dieu de volonté la à l’obéissance de recherche la commune, prière la de sens le : rituel plus en profondeur, les vrais défis se situent-ils au niveau religieux-spi résolution la des contentieux sociopolitiques. Mais musulman, peut-être, en regardant monde le avec particulier en et orientales religions les commune à la civilisation technocratique et moderne, les relations avec sémitisme, l’étudeconjointedelaBibleettraditionprophétique. début de l’ère chrétienne, l’engagement pour vaincre les formes d’anti le après judaïsme le par parcouru chemin du redécouverte la eu a y il chrétien, côté Du judaïsme. le avec dialogue le développer pour ficiels l’Église de portes aux frapper de cessé n’a et réactif plus le été a juif monde Le L Concernant l’accepta ; respecter à différentes religieuses identités des reste Il contingents, faits des sur concentrent se difficultés des nœuds Les Les défis du dialogue entre juifs et chrétiens concernent la réponse judaïsme le Pour les selon religions, les différentselon est dialogue ce de succès Le a

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------institutions musulmanes sont désormais plus habituelles. Elles ont traité ces rencontresauniveauinternational. Est. On commence toujours sur une base nationale pour ensuite étendre Sud- du d’Asie pays les pour préparation en est autre Une l’Ouest. de l’Afrique de anglophones pays des ceux (Nigéria) Ibadan à et contrés, ren sont se Nord du d’Afrique pays six de musulmans des et chrétiens des 1988, en Assise, à exemple, Par particulières. régions de sulmans mu et chrétiens entre organisées été ont rencontres des Pour cela, normales. faciliter relations des quotidienneté, la de vie, la de dialogue de leur authenticité, à condition que ces religions, dans leurs structures leurs dans religions, ces que condition à authenticité, leur de être non pas le tombeau des religions, mais le lieu de leur purification et collaborer.à et dialoguer L’Europeà apprendre et foi leur de gner peut Europe que tous les croyants pourront se connaître, se respecter, témoi en peut-être C’est opportunité. grande une constituent vivre à appelés sont croyants les tous lesquelles dans et laïques séculières sociétés des des instinctsdedéfensejusqu’àlalutte. cela risque de bloquer le dialogue et peut-être de mettre en mouvement la comme musulmans, Turquie,tout terme, long À etc. arabes, pays les pays nombreux religieuse de dans domaine ce liberté dans difficultés les et la Occident en que tels devoirs, des et droits des réciprocité de manque le est première la dont internationales, difficultés les ensuite a y Il famille. la sur lois les fondamentalistes, appelés courants tains cer de l’intransigeance Saoudite, Arabie en particulier en islamiques, terres les dans chrétiennes communautés des statut le civil, droit islamique le et droit le entre relation la concernant local niveau au cultés dont beaucoupsontdetraditionmusulmane. et local. Les caritas diocésaines se sont engagées à aider les immigrants, d’Ankara. Il y a ensuite les initiatives aux niveaux continental, national d’État l’Université et Rome de grégorienne l’Université entre comme universités, entre échanges des également existe Il jeunes. des ligieuse de sujets tels que la mission (da’wah) des deux religions, l’éducation re La modernité et la coprésence des religions en Europe, où existent où Europe, en religions des coprésence la et modernité La diffi des existe Il pas. manquent ne difficultés les l’Islam, Avec les avec interreligieux dialogue le pour Conseil du réunions Les L a

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Oblatio l 149 l Marcello Zago Oblatio l 150 l Documenta au servicedubiencommun. ensemble, dans le respect de lois communes et des identités spécifiques, vivre devons Nous ... d’autodéfense forme une c’était temps, d’autres en si, même concevable, plus n’est religieux ghetto Le confessions. les toutes de porteuses et respectueuses civiles sociétés des à grâce tiels essen non d’éléments dépouiller se cependant doivent qui spécifiques, enfants. ses et créatures ses que parce frères, être à appelle les qui Dieu à mais croyants, autres aux seulement non s’ouvrent membres, leurs dans et e ilge t et ceitne xgn l rset e identités des respect le exigent coexistence cette et dialogue Ce Marcello Zago, Supérieur général + 1 er mars2001 i m o - A ever lived,asinless virgin whobegot JesusChrist. lam, Mary is considered the holiest and greatest of all women who have alive until his second coming to earth before the Final Judgment. In Is remainswherehe heaven into ascended who man a holiness, of model a Muhammad, to prior exist to prophet greatest the virgin, a of born be to onwards Adam from person only the him consider who Muslims great respectthe theyhavefor Jesus andMary. recalls and discipline, spiritual a as poor,fasting the of care the The document highlights the importance that Muslims attach to prayer, points of contact which should be the basis for mutual trust and respect. welfare, aswellpeaceandfreedom.” ( moral and justice social mankind all of benefit the for together mote pro to as well as preserve to and understanding mutual for sincerely work “to and enmities, and dissensions many known has which past”, the “forget to us, taught VaticanCouncil Second the as Muslims”, at Pontifical the Gregorian Universityandat“LaSapienza” UniversityinRome. at professor a is who Iranian believer and an theologian Zadeh, Muslim Houshmand Shahrzad with talking myself found discover keypointsofcontactwithMuslims. to presence Islamic strong a have that cities Italian in and Pakistan, in world, Hindu the with dialogue for India in universities world, various Buddhist in the with meetings for times several Japan and land MARY Probably no other religion has Jesus in such high regards than the key presents dialogue interreligious on document conciliar The respectwith “look to me allowed have her with conversations My I meetings, dialogue Islamic-Christian the during times, Many and seminars of interreligious dialogue. I have been to Thai to been have I dialogue. interreligious of seminars and many Oblates, have like had the opportunity to participate I, in conferencescircles, Muslim in worked never have I lthough , A PLACEOF S h a h ENCOUNTERBETWEENCHRISTIANS r AND MUSLIS d a z H d n a m h s u o Nostra Aetate Z h e d a , 3). - - -

Oblatio l 151 l Shahrzad Houshmand Zadeh Oblatio l 152 l Documenta thought ofpublishingthenotesherintervention.[ Gospels.Itwasmoment athe ofgreat and sharing andespecially Qur’an communion. the I in Mary about spoke I and Shahrzad Professor ua priests andmonksamongthem,theyare notarrogant.» lims] are those who say: “We[Mus are believe Christians.” This who is because therethose areto affection in closest the that says: see «Youwill it when constraint this recognizes itself Qur’an The Muslims? and Christians between friendship close a for foundation the be Mary her mother made. The Qur’an says, “when the wife of ‘Imran said, ‘Imran of wife the “when says, Qur’an The made. mother her 3:42) the worlds”(TheQur’an, of women the above you chosen and you purified and you chosen has Allah Mary,indeed “O Muslims: and Christians between brotherhood No otherwomanismentionedbynameintheentireQuranic text. Qur’an. The of beloved the is Mary example. excellent an and world, the of women the all among Lord the of elect only the the of God, Wordof recipient faith, every of one every for model a wise, devoted, ana. Her nameisthetitleofachapterin The Qur’an. is repeated thirty-four times, which is more than in the New Testament. Qur’an. for Muhammad, and no less important is the figure of Mary in the Holy resentation of Mary with baby Jesus. Such was the importance of Mary rep a for except Ka’ba the in present idols and images the all destroy 1. Even before her birth, Mary, was entrusted to God by the vow the by God to entrusted Mary,was birth, her before Even 1. spiritual of and encounter, of dialogue, of way great the is Mary She is described as a virgin, holy, free, in dialogue with the angels, Qur’an: The of flower mystical the is She issublime The figureofMaryin TheQur’an Two to ordered Mecca, conquered having Prophet, the that said is It Recently, in the main cloister of the Basilica of Saint Anthony in Pad and Jesus to reverence undeniable this Could Qur’an the by given Suras (III; XIX) are dedicated to the life of Mary; her name her Mary; of life the to dedicated are XIX) (III; M a r y

n i T e h Q * u r ’ n a . 12P s t n i o Anbataha nabatan has nabatan Anbataha F o i b a C i d r a i , i m o ] - - - - of Allah.” (3:36) The dogma of the Immaculate Conception which the which Conception Immaculate the of dogma The (3:36) of Allah.” in You and for her descendants from Satan, the expelled from the mercy her for refuge seek Mary,I her and named have I female. And the like not is male the “And delivered, she what of knowing most was Allah female.” a delivered have I And her,Lord, delivered “My she said, she one giventhetitleof only the is Mary Qur’an, entire the In (3:35) Knowing.” the Hearing, the YouIndeed, are me. from this accept so Your[for service], crated conse womb, my in Youis to what pledged have I indeed Lord, “My east is the place where the sun rises, and as such it represents the light. the represents it such as and rises, sun the where place the is east sion that The uses Qur’an is: says toit,‘Be’,anditis.”(3:46-47) is matter,wills. a He decrees what He creates When He Allah; only He will I have a child when no man has touched me?’ The angel said, how ‘Such Lord, ‘My said, She righteous. the of be will and maturity in and cradle the in people the to speak will “He manner: extraordinary an in sus son of Mary. describes the moment The Qur’an of the annunciation provides forwhomHewillswithoutaccount.’”(3:37) where is this [coming] to you?’ She said, ‘It is from Allah. Mary,from Indeed, ‘O said, Allah He provision. her with found he chamber, prayer the in her John..’upon of entered tidings Zechariah time “Every (3:39) he was standing in prayer in the chamber, ‘Indeed, Allah gives you good he too can hope and ask God for a son: “So the angels called him while then that believe to begins he Mary’smiracles witnesses Zechariah as and prophet the to teacher a becomes faith, strong Mary,her And with receives! she gifts miraculous the with prophet the amazes Mary riah. to growinagoodmanner.” (3:37) flower: “So her Lord accepted her with good acceptance and caused her is Mary God. her of care direct centuries earlierin The Qur’an. Catholic church defined in the 19 7. Mary always chooses the light, that is to say God! The expres The God! say to is that light, the chooses always Mary 7. 6. Maryisholy, devout,pure,andimmaculate: 5. Mary is a virgin in The Qur’an and her son is Zacha prophet the to entrusted was age young very a Mary,at 4. the under grown Qur’an, The of flower mystical the is Mary 3. when “But Satan: and evil all against God by protected is Mary 2. moharrir makanan sharqiyyan , freeandfreed. Nabat, nabatan hasana nabatan Nabat, th century had already been defined 14 , place of orient. The Isa ibn Mariam Qanitan, seddiqa ! The beautiful The ! , Je . - - - -

Oblatio l 153 l Shahrzad Houshmand Zadeh Oblatio l 154 l Documenta and it is. And He will teach him writing and wisdom and the Torah and wills. He matter,what a ates decrees He When ‘Be,’it, to says only He when no man has touched me?” The angel said, “Such is Allah; He cre those brought near to Allah. She said, “My Lord, how will I have a child among and Hereafter the and world this in distinguished - Mary of son tidings of a word from good Him, whose name you will be gives the Messiah, Allah Jesus, indeed the Mary, “O said, angels the “when them: (19:17) castle. inner her creates She meditation. deep of period a enters Mary heaven, andback againtoMeccaonthe samenight(17:1). to Jerusalem from Jerusalem, to Mecca from tradition) Islamic the in journey ascetic (the Mohammad prophet the of journey nocturnal cal ‘ verb a as word same (19:26) man.’“ [any] to today speak not will I so abstention, Merciful Most the if you see from among humanity anyone, say, ‘Indeed, I have vowed to contented. And be and drink and eat “So says, joy.Qur’an radical The and wasinoblivion,forgotten.” (19:23) of a palm tree ( and has a unique cry: “And the pains of childbirth drove her to the pain trunk immense encounters She cry. her recalls it yet accepts, counters, en Mary that pain enormous the and solitude the recounts Qur’an The tree! dead and dry a under refuge takes so, and solitude deep in found is she husband, a does without birth gives that who girl a way society any in accept a not In pains. labor her during most, the him needed able does that not mention Joseph at the The moment Qur’an when she man.” (19,17) her Our Angel, and he represented himself to her as a well-proportioned We“Then form: to human sent perfect a into her for transformed face, and body, the Spirit of God, soul in her, in welcomed met, received, be to worthy example unique the Gospel.”(3:46-48) Sariyyan a into transforms linger.Rather,it not does pain this Nonetheless, understand is it thus grieving, and alone as portrayed is Mary 10. not if sublime a is but angels, with converses only not Mary 9. 8. Mary hears the voice of the angels and enters into dialogue with is a fountain of pure water that flows silently at night. The jiz’innikhla asra’ ). She said, “Oh, I wish I had died before this is used in The Qur’an to refer to the mysti the to refer to in used Qur’an is The ruhon

minh , and see the Holy Spirit face to - - - - shape of a bird, a living bird with life-giving breath; raises the dead; He of God. He who does miracles; gives sight to the blind, creates from the nipresent, the neighbor of God, the one the Qur’an calls the Word of God, His Spirit, Blessed is the Om welcomes it,andsheisnotpassivebutratheractive. tree comebacktolife. has prophet Mohammad in The Qur’an? neighbor. and earth. A “WE” of peoples heaven who loving God seek to serve him in our of creator God in believe who WE WE. word the use to time now is it Perhaps, Muslims. for true is same the established just have We if brought thelikeofitasasupplement.”(18:109) even exhausted, were Lord my of words the before exhausted be would sea the Lord, my of words the writing for ink were sea the “If Say, God: of words the of plurality infinite of concept the Qur’an Mary, likeawonderfulmother, embraces everyone. ruhena God of ilayha power the saw she because nor her, towards Spirit His anyone whoseeksanexampleofperfectfaithandtruth(66:14). and thebelovedofGod: flower,mystical the of Mary’sfruit of the fruit womb, the as presented ilayy rafi’uka va motavaffika death, mysterious his after raised is Qur’an to The according who sariyyan 11. Mary is the mother of Jesus Christ: Jesus of mother the is Mary 11. light, seeks she faith, of person a of example perfect the is Mary she since but world, the to God Wordthe of offers only not Mary For the Christians, Mary is a sublime model to follow and as we as and follow to model sublime a is Mary Christians, the For Mohammad theplural! in Hisbooks, and God of words the confirms Mary sent has God because only follow,not to model a is Mary explainswhy.Why isMaryanexample? The Qur’an and Christians, Muslims, for follow to example the is Mary 12. What is the way of God? And what is the radical request of the of request radical the is what And God? of way the is What , nor because God blew his own spirit into her , butbecausesheissublimeandamodelofwisdom unity. under her and with her faith makes the withered and dead and withered the makes faith her with and her under rasul Allah rasul M a r y , M IsaIbniMaryam e d o and . In The Qur’an, Jesus is almost always almost is Jesus Qur’an, The In . l Muqarrab

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, Servant of God, the prophet , JesusSonofMary. d n a Isa Massih Isa allows us to read in The in read to us allows U y t i n nafakhna fihe min , the Messiah, the , arsala Alqa enni -

Oblatio l 155 l Shahrzad Houshmand Zadeh Oblatio l 156 l Documenta ences, injustices,andterriblewarswouldbeanauthenticMarianact. indiffer divisions, from suffers that world a towards recognition tual might taketohisLordaway.” (25,57). will throughkinship”(42,23). West. human power, fullofgrace,tirelessyetconcrete guardian. realization ofthedivineplanonbeinghuman. the in mature, then and young child, journey,Mary human the of icon perfect the Mary and graces of full Mary God, and man creation, and creator the between encounter intimate most the flight, celestial more the then and pain, acute most the of silence, deepest the of icon Mary Mary the immaculate, the lieutenant of the Spirit, mother of the Blessed, mother of the Word, mystical flower, the elect of the Lord of the worlds, fying, welcoming, and universal wisdom. Holy Mary, virgin, custodian uni a of heart, by notions only accumulates that intelligence acquired the surpasses that wisdom a of source place, cultural and geographical taste, andbetweenhumandivine. East and West, between Islam and Christianity, between knowledge and walk inordertobeablewelcomehumanitywhichislovedbyGod. multiple words of God. Welcoming one another is the authentic way to lime example of faith, which in turn makes us capable of welcoming the sub and Mary,common follow a to possible it make and garden same Mary a sun between and The the Qur’an Gospel, between East and innate and immense of and soul, the of freedom of icon an Mary the beyond soul, the of East the towards road the is woman This between bridge a image, real and living a icon, an thus is Mary the of fruits different become we believers of “US” a creating By mu and hope of rays as together Christians and Muslims Sending Thus: The wayoftheLordis toloveourneighbor. wills whoever that only - payment any it for you of ask not do “I - good only [but] payment any message this for you ask not do “I - Two parallelversesexplainittous: Shahrzad HoushmandZadeh Rome, Italy - - - -

dso 10 mm 136 pp

• OMI in Poland and interreligious dialogue with Islam • Sáhara: “Nuestro sacristán musulmán” • Mary, a Place of Encounter between Christians

Oblatio and Muslims

Missionarii OMI IX - 2020/1