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French and Arabic Text and Source Materials That Appear in This Book Have Been Translated in Full by the Author Notes * All French and Arabic text and source materials that appear in this book have been translated in full by the author. CHAPTER 1 1. Teaching Christian theology to future imams and Islamic civilization to University students is part of the USJ activities. Since 1977, father Augustin Dupré La Tour established at the St. Joseph University the Institute for Muslim-Christian Studies, to counter the effects of the war and provide for a renewed approach to the teachings of Islam and Christianity.In 1996, the Institute signed a cooperation agreement with Hisham Nashabé’s Institute of Islamic Studies of the prestigious Sunni Maqassed foundation in Beirut. 2. See Jean-Pierre Valognes, Vie et Mort des Chrétiens d’Orient, Fayard, 1994; and Yoakim Moubarac, Pentalogie Antiochienne/Domaine Maronite (7 vol.), Beirut, Cénacle Libanais, 1984. 3. George Antonius, The Arab Awakening:The Story of the Arab National Move- ment, Philadelphia, J. B. Lippincott, 1938, pp. 32, 37–39. 4. Conversation with author, summer 1994. 5. Valognes, ibid., p. 223. 6. Michel Hayek, “Arabism is the Problem of the Arabs,” An-Nahar al-Arabi wal Douali, no. 131, November 5–11, 1979). 7. Conversation with author, winter 1999. 8. Amin Maalouf, Les Identités Meurtrières, Grasset, 1998, p. 26. 9. This Western malaise has been blatant during the Lebanese civil war, when Western countries (especially France, Italy, and the United States) did not “logically” stand by Christian militias fighting the Palestinians and their allied Muslim militias.The West’s rejection or abandonment of the Christians has been analyzed by Valognes (in Vie et Mort des Chrétiens d’Orient, p. 191) as the expression of a certain remorse the West feels to- wards the Palestinian cause, a new interest in Islam and a willingness to expiate its colonial past.All of this at the expense of their “brothers in re- ligion in the Orient.”The West actually feels more comfortable in wel- coming those of them who are willing to emigrate and who might enrich Western societies with their great potential. As for those who choose to 222 Bring Down the Walls stay,they’d better keep a low-profile in their societies, lest they should dis- turb the “monolithic” feature of the Islamic world and the politics that goes with that perception. 10. Anthony Wessels, Arab and Christians? Kampen, Kok Pharos, 1995; Kenneth Cragg, The Arab Christian:A History in the Middle East, London, Mowbray, 1992; El Hassan Bin Talal, Christianity in the Arab World, Amman, Royal In- stitute for Inter-Faith Studies, 1995. 11. Ibid. 12. Jean Corbon, L’Eglise des Arabes, Paris, Editions du Cerf, 1977. 13. Maalouf, op. cit. 14. Hayek, op. cit. 15. Paul Tabar, in The Beirut Review, Spring 1994, p. 95. 16. Interview with author. 17. This sentence was pronounced years ago by Syrian president Hafez Assad. 18. Waddah Sharara’s social analysis of Lebanon, in ShuFiMaFi, “a free weekly news report on Lebanon and the Lebanese,” interview published by Idrel.com.lb,August 27, 1999. 19. Quoted by Selim Abou, in his March 19, 1999, speech:“The Inputs of the University,” p. 7. 20. Interview in An-Nahar, January 1996. 21. Interview of Ambassador Daniel Jouanneau with author in As-Safir daily, May 28, 1998. 22. Selim Abou, Choghig Kasparian, and Katia Haddad, Anatomie de la Fran- cophonie Libanaise, Université St. Joseph et AUPELF-UREF,June 1996. 23. Those were Père Allard, P.Dumart, P.de Jerpagnion, P.Finnegan, P.André Masse, and P.Kleuters. 24. Interview with the author, November 1995, at the Vatican Synod. 25. Ibid. 26. Ibid. 27. Conversation with author. 28. The fathers of Syriac-Maronite spirituality,and the founders of the Syriac- Maronite doctrine and liturgy. 29. Yoakim Moubarac, “Introduction for an Aggiornamnto of the Maronite Church,” (unpublished) p. 263. 30. Televised message of Pope John Paul II to the Catholics of Lebanon, June 21, 1991, and message to the Catholic patriarchs, archbishops and bishops of Lebanon, June 20, 1992. 31. “Coexistence and Identity,” December 11–12, 1998 at the seminar, “The Identity in the Constitution and the Apostolic Exhortation” organized by the movement A Church for Our World. 32. Iliya Hariq, Politics and Change in a Traditional Society,Lebanon 1711–1845, Princeton: Princeton University Press, 1968;Tannus al-Shidyaq, A Chron- icle of Notables in Mount-Lebanon, (2 vol.), Beirut, 1970; and Yoakim Moubarac, Pentalogie Antiochienne/Domaine Maronite (7 vol.), Beirut, Cé- nacle Libanais, 1984. Notes 223 33. Hamid Mourani,“Maronite Identity Between Distress and Renewal,”De- cember 12, 1998 at the seminar,“The Identity in the Constitution and the Apostolic Exhortation,” op. cit. 34. The first postwar president Elias Hrawi (1989–1998) was the only one to be “chosen” from the “periphery,”that is his hometown of Zahlé (an over- whelmingly Greek Catholic city), in the Biqaa Valley. 35. Sawda’s main works are: For Lebanon (in Arabic), Beirut, 1924; For Indepen- dence (in Arabic), Beirut, 1967; and The History of Lebanese Civilization (in Arabic), Beirut, 1972. 36. Between the Christian militia of the “Lebanese Forces” and the Christian wing of the army led by General Michel Aoun. 37. Mourani, op. cit. 38. Article published in An-Nahar, March 19, 1998. CHAPTER 2 1. Although there were a good number of Shi‘a in Mount-Lebanon, fair enough to be represented in the Mount-Lebanon assembly established under the Moutassarrifiya regime (1861–1914). 2. Commemorating the martyrdom of Ali’s son, Hussein, in Karbala (Irak) in 680. Ali, whom the Shi‘a community follows, was the brother-in-law of the Prophet. 3. Father Maurice Borrmans, Orientations for a Dialogue between Christians and Muslims (in French), Secrétariat for Non-Christians, Cerf, 1987. 4. Gerard Figuié, Le Point sur le Liban, Beyrouth,Anthologie, 1994. 5. The precise number is 3,111,828. Census carried out by the Ministry of Social Affairs, in cooperation with the United Nations Fund for the Pop- ulation (UNFP), and published in October 1996.The census does not in- clude, however, the number of Palestinian refugees in Lebanon, estimated to be over 360,000. 6. Some observers would see it as echoing a broader Sunni-Shi‘a confronta- tion at a regional scale: from Bahrein to Pakistan to Iran, Iraq, and Afghanistan. 7. Interview of author with Sayyed Hani Fahs. Also see Fahs’ s article,“Shi‘a Priorities in Lebanon,” As-Safir, 1997. 8. Interview with the author, Ces Hommes qui Font la Paix (Those Men Who Make Peace), edited in Paris, L’Harmattan, 1995. 9. Fouad Ajami, The Vanished Imam: Musa al Sadr and the Shia of Lebanon, Ithaca, Cornell University Press, 1986. 10. Interview with the author. 11. Interview with the author, As-Safir, June 20, 1995. 12. Interview with the author. 13. Jean-Pierre Valognes, Vie et Mort des Chrétiens d’Orient, Fayard, 1994, p. 221. 14. Mohammad Sammak, Introduction to the Muslim-Christian Dialogue, Dar An- Nafaes, Beirut, 1998. 224 Bring Down the Walls 15. Ibid., p. 108. 16. Journalist and writer Elias Khoury, An-Nahar special, May 10, 1997, p. 19. 17. Sammak, op. cit., p. 85. 18. Ibid., p. 112. 19. Interview with the author, As-Safir, June 20, 1995. 20. Hassan Nasrallah, interview in Al-Wasat, March 15, 1999. 21. John J. Donohue, S.J.,“Muslim-Christian Relations: Dialogue in Lebanon,” Center for Muslim-Christian Understanding, Georgetown University,1996. 22. Radwan al-Sayyed, cited in ibid., p. 9 23. Sammak, op. cit.,p.101 24. Mohammad Sammak, article in Asharq al-Awsat, May 21, 1997. 25. The “Hojair conference” held by the Shi‘ites of Jabal ‘Amel in April 24, 1920, vowed for unity with Syria under King Faysal, the son of Sherif Hus- sein of Mecca, before he was defeated by the French in Maysalun (1920). The “Sahel conference” presided over by Sunni leader Selim Ali Salam in 1936 seemingly opposed the adjunction of the four cazas (representing the North, the South, Beirut, and the Biqaa) to Mount-Lebanon.According to former president Amin Gemayel, “that conference was aimed against the French and President Emile Eddé, who had signed a cooperation treaty with them. But once the Christians fought for independence, Muslims withdrew their separatist claims” (interview with author). 26. These principles are developed by Mohammad Sammak in op. cit., p. 173. 27. Sayyed Hani Fahs,“The Shi‘a Priorities in Lebanon,” As-Safir, 1997. 28. Speech delivered in Baalbeck on August 31, 1985, the seventh anniversary of Musa al-Sadr’s disappearance. 29. The Mufti of Baalbeck, Sheikh Khalil Shoucair, quoted in As-Safir, March 1997. 30. Augustus Richard Norton, Amal and the Shi‘a: Struggle for the Soul of Lebanon, Austin, University of Texas Press, 1987, p. 42. 31. Norton quoting Karim Pakradouni, La Paix Manquée, Beirut: Editions FMA, 1989, p. 106. 32. Nizar Hamzeh and R. Hrair Dekmejian, “The Islamic Spectrum of Lebanese Politics,” The Beirut Review, Spring 1994. 33. Interview with the author, As-Safir, June 21,1995. 34. Waddah Sharara’s social analysis of Lebanon, in ShuFiMaFi, “a free weekly news report on Lebanon and the Lebanese,” interview published by Idrel.com.lb,August 27, 1999. 35. Sammak, op. cit., p. 104. 36. Stunning examples corroborate the deep impact of living together on a daily basis. A former president of the Bar Association tells the story of a Shi‘a wedding he attended, in which the man leading the procession was handling a censer like a priest would, and was censing people around him. 37. Sharara, op. cit. 38. Hans Putman, L’Eglise et l’Islam sous Timothée 1er (780–823) Beyrouth, Dar el-Machreq-Librairie Orientale, 1977. Notes 225 39. Amin Maalouf, Les Identités Meurtrières, Grasset, 1998, p.
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