“The 18th International Congress of Jesuit Ecumenists” ...... 2

“Conversion to Interreligious Dialogue.....”, James T. Bretzke, S.J...... 2

“The Practice of Daoist (Taoist) Compassion”, Michael Saso, S.J...... 3

“Kehilla, Church and Jewish people”, David Neuhaus, S.J...... 6

“Let us Cross Over the Other Shore”, Christophe Ravanel, S.J. ………………………………….….10

“Six Theses on Islam in Europe”, Groupe des Deux Rives……………………………………….11

“Meeting of Jesuits in Islamic Studies, September 2006” ...... 13

“Encounter and the Risk of Change”, Wilfried Dettling, S.J...... 14

Secretariat for Interreligious Dialogue; Curia S.J., C.P. 6139, 00195 Roma Prati, Italy; N.11 tel. (39) 06.689.77.567/8; fax: 06.689.77.580; e-mail: [email protected] 2006 4

Vatican II, through the conceptual revolution THE 18TH INTERNATIONAL in ecumenical appreciation produced by CONGRESS OF , and into the more JESUIT ECUMENISTS recent involvement of Jesuits in the ecumenical movement since the time of the . Edward Farrugia The Jesuit Ecumenists are an informal group looks at a specific issue that lies at the heart of Jesuit scholars active in the movement for of -Orthodox relations, that of the Christian unity who have been meeting for the nature of the Petrine ministry. past 40 years. The goal of the group today is On a thorny question of ecumenical theology, not greatly different from that of its founders Paolo Gamberini studies the meaning and in the 1960s: to promote the visible unity of significance of subsistit in Vatican II Christians by making a joint contribution to statements that the “Church of Christ subsists the development of Ecumenical theology and in the .” He contrasts the the promotion of Ecumenical relations among view of Catholic theologian Cardinal Joseph Christians of various Churches. Ratzinger, now Benedict XVI, with that 1.) Since 1964, the International Congress of of the Lutheran theologian, Eberhard Jüngel, Jesuit Ecumenists has been held 18 times. and then examines the use of subsistit in the At the 17th Congress in Dobogókö, declaration of the Congregation of the Faith, Hungary, in July 2003, it was decided to Dominus Iesus. Frank Sullivan takes a critical hold the next congress in the Republic of look at agreements of full communion Ireland. The 18th Congress, whose papers reached between Anglican and Lutheran are included in this volume, took place at churches and seeks to spell out the Clongowes Wood College, a boarding implications of the communio theology school run by the , in expressed therein. Donald Hawkins recounts County Kildare, Ireland on 12-18 July the theological controversies which have 2005. erupted down through the years within the Southern Baptist Convention in the U.S.A. This congress had special significance, as it was the first held after the 40th anniversary of In the area of ecumenical approaches to the promulgation of the Second Vatican worship and liturgy, Thomas Rausch takes up document on , Unitatis the question of Eucharistic hospitality and Redintegratio, on 21 November 1964. It thus makes a case for Eucharistic sharing even became an occasion for the Jesuit ecumenists before full Christian unity is achieved. Robert to take stock of developments in ecumenical Daly offers critical comments on the newly relations in the last 40 years and to try to approved statement on Holy Communion by identify key issues of concern in ecumenical the United Methodists in the United States. theology. Finally, in the area of “lived ecumenism,” The papers delivered at the Congress Thomas Hughson looks at the sensitive issue approach these questions from various of proselytism, a frequently controverted perspectives. John Haughey takes a question between Catholics, Orthodox, and philosophical approach to the movement for “ecumenical Protestants,” on one side, and Christian unity and suggests that Lonergan’s Evangelicals and Pentecostals, on the other. understanding of emergent probability could Ralph Woodhall raises the missiological pump new energy and vision into the implications of ecumenism and proposes movement. Michael Fahey’s approach is ecumenical cooperation in theological historical, tracing Jesuit perceptions of unity research. Finally, Patrick Howell describes a from their mainly negative origins before unique and creative experiment in ecumenical

2 study and experience sponsored by one of our theological destinations remains open to Jesuit universities. some considerable debate.

This volume is dedicated to all Jesuits who At the time of Pope John Paul II’s 1990 have worked for Christian unity and to all Encyclical Redemptoris Missio (“On the those who seek the unity in love and witness Permanent Validity of the Church’s that Jesus desired for his disciples. Missionary Mandate”), one of my colleagues at the Gregorian lamented that too many of our international students wanted to do their

thesis research on topics related to their native culture and contexts.

CONVERSION TO INTERRELIGIOUS DIALOGUE: Qui si fa la teologia universale. “Here we do A DUTY WITHIN THE CHURCH’S universal theology” was his reply to these MISSION requests and that remark reveals the ongoing tension over the universal and particular that any, and every, valid theology must James T. Bretzke, S.J. encompass.

Recently I came across some remarks by a The old Italian travel advisory, “All roads former acquaintance from my years of lead to Rome,” would mark a danger indeed teaching at the Pontifical Gregorian if these roads all turned out to be one-way University in Rome, Michael and/or dead-ends. The road that led me Fitzgerald, president of the Pontifical Council personally to Rome (and later on to for Interreligious Dialogue. Fitzgerald, a California) started in Asia. After ordination I former missionary in Africa, was commenting went to Korea as a missionary and my on a forthcoming document from the Holy Korean superiors sent me to Rome for my See on interreligious dialogue. He strongly doctorate in moral theology, with a view to affirmed that dialogue with believers of other teaching in a future theologate back in Seoul religions “is not a hobby or an extra activity (that still has not quite opened). Probably my but a duty within the mission of the Church.” encounters with the religious and philosophical traditions of Confucianism, Dialogue, though, involves more than merely Buddhism, Taoism, and Shamanism in their conversational etiquette. Fitzgerald stated “the native Asian contexts convinced me that a problem that arises is how to reconcile “teologia universale a la Romana” might not dialogue as part of the mission of the Church be the only, or best response, to the twin task with Jesus’ mandate to go out and preach.” of mission and dialogue that Archbishop Thus there is an intimate connection between Fitzgerald underscores. The year after my evangelization and dialogue. Fitzgerald stated Roman arrival (1987) the Federation of Asian that the Church must do both, noting the two Bishops Conferences (FABC) with the tasks “are different but not opposed,” since Protestant Christian Conference of Asia the ultimate judge and animator of the (CCA) released a joint statement titled Church’s mission, including interreligious “Working With Other Religions,” in which dialogue, is the Holy Spirit. they spoke of dialogue as being not “ primarily a matter of talking. It is, in the first Interreligious dialogue is a bit like instance an attitude, an openness to the : everyone seems to be in favor neighbor, a sharing of spiritual resources as of it, but the precise roadmap to reach these people stand before the great crisis of life and death, as they struggle for justice and human

3 dignity, ... In dialogue, Christians and their neighbors enter into a reciprocal relationship THE PRACTICE OF DAOIST which becomes a process of mutual learning (TAOIST) COMPASSION and growth.” Michael Saso, S.J. Another colleague of my days in Berkeley, the well-known Protestant Taiwanese theologian One of the most compelling things about C. S. Song, has written extensively in this Daoism (Taoism), as a practice rather than area, and argues that genuine interreligious doctrine-based system, is its truly personal, dialogue is not so much a communication heart-felt sense of inclusion rather than technique as it is a multi-stage process of exclusion, and avoidance of negative conversion for those involved. judgment. All forms of human belief and cultural systems must, by the rules of interior An initial stage Song labels “bi-lateral cease- emptying, non-grasping and inner peace, be fire,” which requires that those involved in the respected and allowed to thrive. Put in dialogue have to stop trying to conquer the concrete terms, Daoists do not condemn, look other side by converting them. If the parties down on, or exclude other forms of belief and agree to this theological armistice then they practice, in their own personal interior life, or might reach the next crucial stage of “blessed in their dealings with others. ignorance,” in which we recognize (or least entertain the suspicion) that our own In continuing this form of inner practice, religious-cultural experience is not the sum of Daoism until today follows Chuang-tzu all possible truth. If we accept the possibility (Zhuangzi), who made Confucius into a that the absolute fullness of complete truth Daoist sage, and Lao-tzu (Laozi) who held does not reside in our religious tradition or only three things precious: compassion moment in history, then this may lead us to towards others, frugality towards self, and not accept that our dialogue partners might have putting one’s own self over others (Daode something to contribute to the mutual search Jing, 67). Though the works of both these for the splendor of the truth. Song calls this ancient sages contain overt political ignorance “blessed” because it is a graced messages, the way of inner cultivation, and development, which allows real dialogue to compassionate healing came to dominate begin. Daoist practice from its very beginnings, even during the period of disunity that This grace supposes a human nature of preceded the founding of the first empire. It incompleteness, and builds on and perfects it was during this first period of its through the practice of epistemological development that Daoism spread into and humility, leading to a real conversion to a new influenced many aspects of ancient Chinese goal, a commitment to entering into what the life, which later were called “Daoist.” FABC calls the dialogue of life. 1. How Daoism developed during the Like conversion from sin, dialogic conversion course of Chinese history. involves a metanoia, turning away from using dialogue as a strategic means to convert others Daoism developed dramatically during the and turning towards stepping more fully into Han dynasty, (200 BCE to 200 CE), due to the richness of the lives of our dialogue the various professions that accepted its partners. premises, and also to the unification of China into a central imperial system, with an Let the conversion begin. emperor as head. The new political entity formed by the first Han emperors, soon saw the development of a unified cultural system,

4 combining the morality and ethics of Two facts are to be noted here. First, works Confucius with the new doctrines of universal by foreign scholars who claim that Daoism and liberation brought by Buddhism, and Folk Religion are not defined, refer to the and the harmonious attitudes towards nature study and work of foreigners, not to the and fellow humans, typical of Daoism. reality of religious custom and its practice in China. It is thus wrong to think of “Three This unified cultural system was given the Religions One Culture” as a belief system, name “Three Teachings, One Culture” (San rather than a way of customary practice, jiao guei yi). Though this term came to have served by Daoist priest, Buddhist , and other meanings during later dynasties (i.e., Confucian moralist. Mandarins who from the 15th to the 20th centuries the term San memorializes the throne concerning local jiao guei yi included the cults and secret practice, are not necessarily observant of societies of the Ming, Qing, and early Confucian or any other form of moral republic era), the basic Chinese value of practice. The morality of the Confucian inclusion did not change. Thus, Daoists had system, Buddhist compassion, and Daoist an immense influence on Chinese society, by oneness with human needs and nature’s teaching respect, and speaking well of process, are in fact part and parcel of the Confucianism, Buddhism, and religions “Three teachings One Culture,” but not of the introduced from the west such as Islam and political mandarin or the foreign scholar’s , while providing rites of passage personal mode of belief or behavior. and healing for the popular culture. Second, the spirit of Daoist practice, as During this beginning period of its influence described in the Laozi and Zhuangzi, remain in China’s cultural history, Daoists also a deep,. profound, subconscious force in became the priesthood of the popular Chinese forming the Chinese attitude toward life, folk religion. As such it provided rites of human relationships, and inner moral passage, i.e., customs to follow at birth, behavior. Not putting self over others, “Guan” capping for maturation, Hun rites for inclusive acceptance of others right to weddings, healing, burial (sang) and ancestor personal views, and compassion in the Daoist liturgies (ji). It also supported and provided sense of “healing” and acceptance, are of the rituals for the annual cycle of customary very essence of Daoism in China. festivals celebrated in the family and in village temples. Thus the lunar 1/1 festival for To understand the profound effect that Daoist family unity, the 3/3 -thru Qingming festival practices had during the Han and later Three for girls (girls are allowed to choose or refuse Kingdoms, North-South Period, and Tang a family provided mate during this period), dynasties (these latter periods extended from the 5/5 festival for boys - health in all 220 thru 905), we can best use the symbol of children, the 7/7 festival for teenagers (girls water, so basic to the sense of the teachings are allowed to propose to a boy during this found in the text of Lao-tzu. Daoism is like a period) and 9/9 for the elderly, and for the living stream, flowing through and celebration of the Pole Star “Beidou” ritual nourishing spiritual growth throughout the (the seven stars of the Big Dipper always course of Chinese history. The fresh, clear point at Dao in the center), are capped by the waters of Lao-tzu and Chuang-tzu, were first grand Daoist Jiao festival of renewal embellished by the inclusion of the I-ching performed from 9/9 thru the Winter solstice. (Yijing), and the Yinyang Five Element In this same sense, Daoism also provided a cosmology. Other currents of endeavor soon definition of Chinese religion, ie, the rites iof flowed into the mainstream of Daoist passage and the annual cycle of festivals. practice. These included Chemical Alchemy (a stream which later dried up), Inner Alchemy (meditation, and breath circulation),

5 the healing arts, martial arts (developed in the their spiritual practice, but Daoshi or Daoist later Song-Ming dynasties by the Daoist priests of the traditional schools (Zhengyi, Zhang Sanfeng, and centered around Daoist Qingwei, Beidou, Sanqing, and Shenxiao) do Wudang Shan in central China, and Luofu use the text of the Laozi in their daily lives, Shan in the south), and village ritual-and- and as a text to be chanted publicly during medical experts (Fang-shih/ Fangshr) who ritual. later became known as Tao-shih/Daoshr, i.e., Daoist healers, libationers or ritual experts). Yuan Emperors (1280-1367) especially For all these practitioners of arts that patronized and supported the Quanzhen “All converted to or became a part of the great Truth” school, while the Ming dynasty (1367- flow of Daoist teachings, meditation on the 1644) used Daoist masters as mandarins in Lao-tzu and Chuang-tzu remained as the the Imperial Board of Rites, because of their source and inspiration of inner spiritual life. knowledge of, and ability to perform classical Yinyang rituals deriving from the ancient 2. Daoism as it was seen through the eyes of Book of Rites (The Monthly Commands the Emperor, and scholars of China. chapter, Yueling, was the structural basis of the Lunghu Shan Celestial master, and The height of Daoist influence at court and in Lingbao liturgies to the Five Sacred Peaks). learned circles came during the Tang dynasty The emperors of the Ming dynasty, for (619-906), when the emperors (whose instance, relied on Daoists to perform the surname was the same as Lao-tzu, i.e., “Li”) imperial sacrifices to Mt. Tai in the East, and declared Lao-tzu to be the patron of the the other sacred peaks, in a temple especially dynasty. Daoist investiture (lu registration), erected in Beijing (and most provincial initiation, and the acting out of Daoist capital cities) for that purpose. cosmology in ritual acts of renewal called Jiao,was practiced even by princesses of the Though the Qing-Manchu dynasty (1640- royal family at court. (The Daoist scholar 1912) did not especially favor the liturgical, Charles Benn has written about this or the healing, aspects of the Daoist phenomenon). tradition, a new movement amongst lay Daoists (i.e., non-ordained, married Daoists were also patronized by Emperors practitioners) became immensely popular. Its during the Song (Sung, 960-1280), who followers developed a form of meditative favored classical masters from Lunghu Shan Daoism devoted more to inner practice, rather and Mao Shan, and sponsored a new form of than to the thriving and ever-popular village popular Daoism called Shenxiao (often liturgies asking for nature’s blessing and translated as “Divine Empyrean”, but compassionate healing. This form of private referring in fact to the emphasis of this new Daoist practice, though by no means new, “reformed” school of Daoism on became widespread and dominant during the compassionate healing and benefitting the waning years of the Qing dynasty and the village community by exorcising spirits and first half of the 20th century, led by a famous praying for blessing). Though the Lunghu Shanghai scholar named Chen Yingning. It Shan and Mao Shan Daoists did use the Lao- is also practiced in contemporary Hongkong tzu and Chuang-tzu, the new popular Daoists and Taiwan, and is well described in most of of the Song dynasty, such as the Shenxiao and the modern Chinese studies of contemporary others, specialized mainly in rituals of healing Daoism. and blessing, and did not practice daily meditation on Lau-tzu or Chuang-tzu, or The practitioners of this new kind of “breath meditative breathing exercises. Even in circulating” and “inner peace” Daoism did today’s China, very few “popular” ritual not base themselves so much on the Lao-tzu experts make use of the book of Lao-tzu in and Chuang-tzu, as on formulation for

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breathing and meditating, which derived from Daoist master not so much a “non act” as a the Song (Sung) and Yuan dynasties’ kind of “transcendent act,” (i.e., transcendent Quanzhen “All True” and other meditative aspect of Dao’s activities). By emptying the practices. The neo-Daoists divided mind of mental judgment (Zhuangzi’s themselves, typically, into five schools, the “zuowang” sitting in forgetfulness) and the eastern school centered around Shanghai, the heart-will of self-oriented desires (xinzhai), western school of Chengdu and environs, the all practitioners are called to union with northern, central, and southern schools, each Dao’s gestating work in nature. The opening claiming a Qigong/meditation master from the lines of the Lao-tzu, calling the practitioner to Song or Ming dynasty as their founder. The seek Dao Transcendent inwardly, and special features of these late 19th-20th century Immanent Dao (Yu Wei zhi Dao) outwardly, scholarly Daoist movements is that they did hidden in all of the myriad creatures, even to not practice Daoist liturgy, did not transmit an the utmost reaches of the cosmos, became a esoteric lineage poem to their disciples (see way for all men and women to follow during the paragraph below for an explanation of this the Song (Sung) dynasty and thereafter. Laity practice), and did not call themselves “Daoist” and monastics alike followed the practices of (Daoshi or Daoshr) in the Chinese linguistic the Quanzhen Daoist movement. sense of that term. Nor did they use the Lao- tzu and Chuang-tzu as systematic spiritual The Lungmen (Dragon Gate) branch of All guides, as did the earlier Lunghu Shan Truth Daoist practice also developed a finely Celestial Master and Mao Shan “Shangqing” tuned method of internal alchemy, or breath (Highest Pure) Daoism. circulation meditation, which taught lay people how to concentrate on the presence of 3. Daoism as it was seen through the eyes of Transcendent Dao in the center of gravity of Daoists, and the people who follow them. the body’s microcosm.

Important changes took place in reformed and This form of meditation called for focusing popular Daoist movements during the Song the awareness of the practitioner on the (Sung), Yuan-Mongol, and Ming dynasties. “Lower Cinnabar Field,” i.e., the lower solar The first and most important of these was the plexus (called the “Yellow Court,” formation of the “ch’uan-chen” (Quanzhen) Huangting in earlier forms of Daoist “All Truth” Daoist movement, which included practice). It was used first by the Shang- monastic as well as lay (married) practitioners ch’ing (Shangqing), “Highest Purity” school, in an all-inclusive embrace. For the “All and all the great centers of Daoist practice, Truth” Daoists, Zen meditation, Confucian such as Lunghu Shan, Wudang Shan, Gozao family virtues, and (as in the case of the Shan, Qingcheng Guan). Bodhisattva vows of perfection), all paths which lead to (union with) an ultimate, Daoists focused on the body’s center-of- absolute, Transcendent Dao present in nature, gravity, as a locus for attaining to “Oneness were followed. with the Dao.”

We note that the meaning of “Wu Wei zhi All of these practices are still current today, Dao, (often translated as Dao of non-act) is in and help constitute what a “Daoist” is in the the meditative awareness practice of the original meaning of that word.

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4. Popular Ritual Daoism after the Song meditative and ritual knowledge which came (Sung) dynasty . with the poem.

A third and also extremely important Whether long or short, 20, 40, 100, or development in Daoism which took place however many characters, the poem showed from the Song (Sung) dynasty (960-1280), the a number of crucial and revealing things Yuan-Mongol Dynasty (1280-1368), and the about the Daoists themselves, by which their Ming dynasty (1368-1644) was the formation, title, rank, “register” (Lu), a list of meditative expansion, popularization, and legitimizing of and liturgical training, and other a myriad forms of local Daoist practice. Some accomplishments, could be learned. The of these popular local movements are still origin, school and meditative/liturgical extant in the modern world, while others are practices of the Daoist are known from the recorded for posterity in the writings of title of the poem itself, while the Daoist’s scholars and (mainly) non- Taoist historians. place in the lineage (how many generations A list of the various orders and schools which the poem has been transmitted) is known flourished until the 20th century was published from his/her title. When signing documents, by the White Cloud Daoist monastery (Bai visiting other Daoists, or seeking to be Yun Guan) in Beijing, in the 1920's. I shall instructed by a master, Daoists always refer to this list in a moment, to show among identify themselves by the special character other things that Daoism (until its entrance in the poem, given them by their master. into the Caucasian western world) is indeed quite inclusive, admitting to the title and rank The importance of this poem was due to the of “Daoist”, any and all schools who following facts. First, the age and origin of registered themselves with the great Daoist the earliest Daoist lineages can be traced by centers, and practiced rituals and meditations asking a Daoist which character in the poem described in the paragraph directly above. In was given to him or her at the time of keeping with the system of inclusion and non- “ordination” or acceptance into the coterie of judgmental acceptance, all the local and a master’s disciples. For the Daoists of provincial Daoists who came to Lunghu Shan, Lunghu Shan, Mao Shan, Wudang Shan, Mao Shan, Gozao Shan, Wudang Shan, and Gozao Shan, and those in lineages deriving other accepted provincial centers, and from these mountains, one character is registered themselves as Daoists in their advanced in the poem for each generation of meditative and liturgical orientation, were disciples. Thus, the Lunghu Shan “Zhengyi listed as such in the 1920 Gazeteer of Baiyun Mengwei”poem has forty characters. In Guan (“White Cloud Monastery”) in Beijing. today’s world, Daoists of this lineage are The criteria for inclusion on the list was given titles for signing ritual and official simply the demonstration, by recitation or in documents from the 35th or 36th character in writing, of the 20, 40, or 100 character poem the poem, showing that the present generation which is given to Daoists, male and female, at of Daoists are now in the 36th generation the time of their reception into a Daoist since the transmission began, that is school. The major criterion for being a Daoist, (averaging 4 generations per 100 years), therefore, was the reception of this poem, some 900 years since the poem was first along with the paraphernalia, music, transmitted.

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(A survey made throughout China between “licensing” was a relatively ”safe” thing for 1986 and 1988 found that Daoist masters of local officials to report to the emperor’s Mao Shan, Lunghu Shan, Zhangzhou and throne. Daoists were motivated to seek Quanzhou in Fujian province, and much of “licenses” or “registers” from the great Taiwan, use the 36th and 37th characters in monastic centers, under imperial approval signing the Piao memorials and Shuwen and protection, thus assuring their rescript documents of the Jiao ritual of registration and “control” through a method renewal, and Zhai funerary services, showing that all Daoists were anxious to implement, the 40 character Zhengyi Mengwei poem with or without Imperial regulation. common to Lunghu Shan and Mao Shan to be commonly used throughout central and south 5. Daoism as it appears to western eyes. China today). In the process of coming to the western Daoists of the reformed Quanzhen, Shenxiao, world, Daoism has both preserved, and “left and the popular southern and central Daoist behind” much of the cultural inheritance of village lineages, use a 100 character poem to its origins in China’s ancient past. The major identify their lineage, and advance one reason for the changes that have effected character each time a new lineage master or Daoism in western garb have been the teaching center is established. Thus the more exclusion of language from the process of recent, i.e., post Song dynasty orders use their transmission. All those processes, orally poem to trace the lineage of their master, but transmitted teachings, and musical or not to tell the age of their lineage. This is liturgical performances that require Chinese because a new character in the poem is chosen language, must perforce be dropped from the each time a school of disciples is established, teachings of the Daoist masters who find or a new village center .for Daoist meditation disciples amongst the languages and cultures is set up. Quanzhen Daoists of the monastic of the west. This in no way inhibits the use of tradition use the poem to identify their the Lao-tzu and Chuang-tzu in translation, monastery of origin, and Daoist master; lay nor does it prevent the teaching of the various practitioners trained in Quanzhen centers meditations, simple rituals of healing, or learn the meditations and rituals, but do not compassionate accompaniment through life’s receive the character of transmission until passages. ordained as a Daoist master)., Among the things frequently dropped from The practice of seeking as many masters as Daoist practices in the west have been, possible, and learning as much about Daoist unfortunately I believe, the lack of practice as feasible from pilgrimages and understanding of the nature of the “Lu” study at the great sacred mountains of China, register, the assigning of a character from the has been popular almost from the beginning 20, 40, or 100 word poem, and the sense of of organized Daoist practice, but it became inclusiveness or “non-judgment” that typifies especially popular in the Song dynasty (960- Daoism as it is found at its cultural roots. It is 1280) and thereafter. This tendency was easy to understand why the “Lu” register is encouraged by the fact that the Imperial Court so rarely discussed by western savants, or began to demand that Daoists be licensed, in seen in the writings of the great learned order to perform in the local villages and professors of the Sorbonne, the Ivy League temples, an arbitrary legal procedure attested colleges, or Japanese finely tuned to in the reports of local mandarins in their scholarship. The Daoist master is forbidden memorials to the throne. (Ancient China was to tell the content of his register to anyone but not that much different from modern China, in one successor per generation, or a student controlling and curtailing the free practice of who becomes like an adopted or “dry” son. religion). Extolling the enforcement of Daoist In this regard, Daoism is very similar to

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Tantric Buddhist practice, as it is found in Japan and Tibet. One must become a monk or “KEHILLA, a Daoist priest, and train for many years, in CHURCH AND JEWISH PEOPLE” order to be given access to the method for envisioning spirits, (mandala), summoning (mantra) and becoming one with the vision David Neuhaus, S.J. (mudra), and then destroying or totally “emptying” the vision, to obtain the emptiness 1. What is the “kehilla”? requisite for union, Hebrew-speaking Catholics in come Though the transmission of the sacred together in the kehilla (meaning character from the 40 word poem is not as “community”, established formally within the esoteric or difficult to find as the contents of local Catholic Patriarchate of the “Lu” register, (the poems are, after all, in 1955. Formally it is known as “Œuvre published by Baiyun Guan in Beijing), the Jacques Apôtre”. Members of the Daoist is usually reluctant to speak of his or kehilla are: her special character, and uses it only when 2.) Catholic Christians of both Jewish and signing liturgical documents (shuwen Gentile origin, rescripts, and biao memorials) used when 3.) who are Israelis or residents in Israel and addressing the Dao, or the spirits of the live in the Jewish milieu, heavens. The fact that few or no western 4.) praying and giving expression to their scholars are aware of this practice, or have not faith in Hebrew, written about it in their published studies, 5.) with a profound appreciation of the demonstrates the beginning nature of Daoist Jewish roots of their faith and practice, studies as a discipline, and the need to spend 6.) and seeking to understand the relationship many years of dedicated study in the field, to between contemporary Judaism (in all its master this truly esoteric subject. diversity) and Christian faith today.

But that which can and must be transmitted to The kehilla is neither a missionary the West, and everywhere that Daoism has organization nor a Jewish-Christian dialogue had some sort of spiritual influence, is the center. It is rather a community of believers sense of compassion, healing, non-judgment, that comes together in prayer and love like “ not putting onself over others,” and communities of Christians throughout the inclusiveness that is the signpost of real world. The kehilla does not have a Daoist practice. All of those systems that have theological, philosophical or ideological set been deeply influenced by Daoism, whether of principles upon which all members are Sufi practice (see the magnificent study of agreed other than belief in the God who so Izutsu, Sufism and Taoism, comparing Ibn loved us that He sent His son, Jesus Christ, Arabi with Lao-tzu and Chuang-tzu, and into the world. Like all Christian Farid-Ud-Din Attar’s Conference of the communities, the kehilla tries to live Birds), The Sefirot chart of the Kabbalah, the according to Christ’s teachings within the emptying prayer or “Dark Night” of western Catholic Church. As there is no one system of Spanish mysticism which precedes mystic thought that is at the basis of coming together union, all are in some way or other analogous as community, there is a great diversity of to, or in some cases directly influenced by views on all subjects within the kehilla. Silk Road and mediated Islamic contacts with Daoism in China. It is not as important that There is, however, something that the linguistic aspects of Daoism be preserved, distinguishes the kehilla from other as the sense of healing compassion, which communities, and that is the unique context makes its transmission true and valid. in which it lives its faith, a context that places

10 the kehilla at a crossroads between the 2. The grace and joy of present times Catholic Church and the Jewish people. Prayer and community life conducted in The kehilla is living a period of grace and Hebrew within a Jewish milieu as Catholic joy. Since the middle of the 1960s the Roman Christians as well as work and social relations Catholic Church has clearly and explicitly within Jewish Israeli society define the embraced the links between Christianity and perimeters of life and reflection. Creating, Judaism and encouraged dialogue with Jews nurturing and sustaining a prayer community and Judaism. In these days, the kehilla has within the Jewish milieu as Christians from seen an increasing openness with regard to Jewish and Gentile origins is a distinguishing issues that touch the Jewish people on the mark of the kehilla. Some members are part of the Church in general and Pope John Jewish by origin, history, culture and identity. Paul II in particular. Especially significant for Some of these believers live their faith openly the kehilla was the warm welcome extended and publicly; others live discreetly and to the Pope on his Jubilee pilgrimage to the privately. Some, who are not Jewish, have Holy Land. The kehilla saw a dream come as become Israeli citizens or permanent it witnessed the Pope stand in silent prayer residents, opting for life here, connected to before the Western Wall, symbol of Jewish and Hebrew culture, history and contemporary Judaism, and in sorrowful tradition. It is thus clear that the kehilla sees repentance at Yad VaShem, the national itself as intricately connected to the life of the memorial to the victims of the Holocaust. Jewish people in Israel. While no distinction When the kehilla was founded in 1955, few is made between Jew and Gentile in the life of were the Catholics engaged in studying the the kehilla, particular attention is paid to the Jewish identity of Jesus, the Jewish Jewish milieu in which the kehilla lives, background to the New Testament and the breathes and has its being. primitive Christian communities. Few too were the Hebrew-speaking Catholics inserted Yet, in addition to being implanted in Jewish into the life of the Jewish people in Israel. Israeli society and maintaining manifold The Hebrew-speaking Catholic kehilla and its connections to the Jewish people, the kehilla founders were among the pioneers in this is also part of the Universal Catholic Church, field. Today the kehilla notes with pride that united in faith with Catholics throughout the the Jewish identity of Jesus, the Jewish roots world. This belonging to a traditional church of Christian faith and of Catholic tradition are is a conscious choice for many in the kehilla, celebrated throughout the Catholic Church. who thus choose to associate themselves with Interest in Judaism, dialogue with the Jewish the long history of Christian believers through people and awareness of Christianity’s the ages. Within this history there is much joy Jewish roots no longer uniquely characterize and light but also much pain and darkness, the kehilla in the margins of the (universal) especially in relation to attitudes and behavior Catholic Church, but characterize concerns at towards the Jewish people. It is this belonging the very center of the Church. This was that places the kehilla in a privileged position summed up in the most recent document of to work for healing and reconciliation. Within the Vatican’s Pontifical Biblical Commission, the local context, the kehilla is part of the which concludes with the following local, indigenous Catholic Church, which is statement: predominantly Arab in culture and language and headed by its first indigenous Palestinian Dialogue (with the Jewish people) is possible Arab , H.B. . These since Jews and Christians share a rich axes of belonging are the bases for reflection common patrimony that unites them. It is on the place and role of the kehilla in the greatly to be desired that prejudice and relationship between the Church and the misunderstanding be gradually eliminated on Jewish people. both sides, in favor of a better understanding

11 of the patrimony they share and to strengthen and all are sensitive to the issue of anti- the links that bind them. Semitism within Jewish society, which creates a particularly awareness of the need The past four decades have seen a significant for repentance and healing. theological reappraisal of Catholic thinking about non-Christian religions. The Church has It is especially significant within the local moved from a position of seeing herself as context that the local Latin Catholic Church, unique depository of truth (all other religions which is primarily Arab in hierarchy and being condemned as false), to a position of composition, has recognized the particular valuing the truths found in other religious vocation of the kehilla. In the recent Synod of traditions and seeking dialogue with them. the Catholic Churches in the Holy Land, this recognition was expressed in the following The Catholic Church conceives of the terms: possibility of salvation outside the confines of the visible Church, which has no monopoly There is a group within the Jewish people on the work of Jesus Christ, through the Holy who have come to know Christ as God and Spirit, for the salvation of all humankind. If Savior. They are part of our local Church and this attitude of respect characterizes they live in their own special conditions. relationship with other religions in general, They too have a right to develop their own how much more so is this true for Judaism, relationship with Jews and Judaism from the which is so intimately related to Christianity vantage point of their reality and situation, at (through shared Scriptures and traditions as the same time as remaining connected to the well as Jesus’ own identity and that of his reality of the local Church and being open to disciples and the first community). Within the it. We must preserve open bridges of kehilla, the use of Hebrew as a liturgical communication between our Churches and language and a language of community life this community in order to exchange and Christian religious expression naturally experiences so that we can learn from one underlines the common heritage shared by another and so that this community can Church and Jewish people. develop according to its own particularity and as part of the community of faithful in our Theological reflection within the Church takes countries. place within a particular historical context. The present context of Catholic-Jewish Communion and communication between the dialogue has been underlined by Pope John kehilla and the rest of the Church, especially Paul II in his focus on the theme of the rest of the Local Church, is a fundamental repentance. part of the vocation of the kehilla. On the local level, some members of the kehilla have The Catholic Church is engaged in an ongoing been and continue to be engaged in teaching reflection on the part Catholics have played in within the local Arabic-speaking Church and historical manifestations of intolerance, promoting better relations between Jews and contempt and violence. If this is true in Palestinian Christians and Muslims too. relationship with non-Catholics in general, how much more so is this true in relationship The kehilla realizes that there is still much to with the Jewish people. Catholics are be done. The way to reconciliation between currently engaged in a multi-dimensional Jews and Catholics is a long and arduous one review of the many forms of the “teaching of after centuries of estrangement, hostility and contempt” for Jews and Judaism within persecution. Even now, the kehilla must pray Catholicism which sometimes led to intensely for this new and relatively fragile persecution and even genocide. Within the relationship, as the way is fraught with kehilla, some have direct links to the Shoah suspicions and pain. Nonetheless, the way

12 has been paved for increasing trust and ever In the kehilla, there is recognition of the pain more honest dialogue. Many of the motivating that Edith Stein represents for the Jewish dreams of the founding mothers and fathers of people and thus many insist on a discreet the kehilla have been realized. For this the presence for a community at the core of kehilla is joyful and thankful. which are Jews who have entered the Catholic Church. Within the move to firmly 3. A discreet presence establish a new relationship of trust between Catholics and Jews, many in the kehilla see As much as the kehilla might rejoice in the their role within the Church rather than in the establishment of increasing trust and dialogue direct and official dialogue between Catholic between the Church and the Jewish people, so and Jewish representatives. This role is one too many kehilla members are aware that the of constantly spreading awareness within the kehilla itself is called to be a discreet Church of the significance of the relationship presence. The kehilla is privileged to be at a with Judaism and the Jewish people. Within crossroads where Church and Jewish people the Catholic Church, believers of both Jewish are meeting in a new relationship of trust and and Gentile origin have made a great friendship. However, the historical complexity contribution to the sensitization of the Church of relations between Church and Jews calls to both the Jewish roots of the Church and to the kehilla to ever greater sensitivity and love contemporary Judaism and the Jewish people. for both sides. This is even more true for the Some of these prominent figures have been present tragic reality in the Holy Land. members of the kehilla or linked to it.

The very fact that there are Jews who have Perhaps it is not yet time for Catholics from recognized a call to enter relationship with among the Jewish people to be prominent in Jesus within the Catholic Church is a very the dialogue between the Jewish people and sensitive issue in the relations between the the Catholic Church. Perhaps rather this is a Church and the Jewish people. In recent time for the kehilla to engage in a vigilant times, some prominent Jewish figures that and constant prayer for the success of this have entered the Catholic Church have been at dialogue and the realization of true the center of painful controversy. The reconciliation between the Church and the Catholic Church has sought to celebrate the Jewish people after so many centuries of presence of such Jews in the center of the pain. Church. Thus, for example, Pope John Paul II has repeatedly celebrated the Jewish identity This discreet presence clearly includes the of Edith Stein, the German Jewish weaving of friendship with neighbors in philosopher who converted to Catholicism in Israel. Members of the kehilla feel called to the 1930s, entered the Carmelite order and bear witness to the possibility of deep and died because she was a Jew in Auschwitz in respectful friendship with the Jewish people 1942. Edith Stein has been recognized by the within the context of daily life. They bear Church as an exemplary figure of belief in the discreet and yet profound witness to the deep modern world, a philosopher turned mystic desire for friendship with the Jewish people and has been formally recognized as a saint by and the fundamental changes in Church the Catholic Church and made one of the attitudes. patrons of Europe. Many Jews find this celebration of a figure they consider an These relationships will eventually register a apostate problematic in the dialogue between different history of Jews and Christians, Jews and Catholics. Some Jews ask: “Is the relegating to the distant past the centuries of Church suggesting that the best Jew is a suspicion and mistrust. converted Jew?”

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4. Living and bearing witness to “good bear constant witness to the fundamental news” unity of the Old Testament with the New, the rootedness of Jesus and the first Christian The kehilla is not engaged in any kind of community within the Jewish people and traditional missionary activity whatsoever. God’s fidelity to His people. Missionary activity in its traditional sense (explicitly preaching or distributing Christian Within the Catholic Church today the word matter) is no longer seen as appropriate in “mission” is often replaced by the words: relationship to the Jewish people and the “evangelization” or “witness”. Recent kehilla is in harmony with the Universal Catholic thinking has stressed that each Church on this score. Summing up the new individual must be respected in his or her attitude, in Jerusalem itself, Cardinal Kasper, particularity. Thus, Catholics today tend to head of the Vatican commission for relations speak more of “witness to the faith” than with the Jewish people, stated: “Now we are active missionary activity through aware of God’s unrevoked covenant with His argumentation and disputation. By “witness” people and of the permanent and actual is meant the attempt to live Christian lives as salvific significance of the Jewish religion for clearly and radiantly as possible. Words have its believers. The kehilla is profoundly been so long contradicted by acts in the sensitive to the Jewish world in which it lives. history of Christian communities that they The fact that some Jews are drawn to faith in seem to ring out meaninglessly. Believers Jesus Christ and among them some do have often spoken too much and acted too become members of the Catholic Church, is a little. It is acts rather than words that can bear painful reality for most Jews. Many of the witness to the message of love and respect Jewish members of the kehilla live this pain upon which the lives of believers are based. as an integral part of their identities and Particularly within the kehilla, the word recognize the historical reasons for “mission” conjures up a concept and a widespread negative Jewish reactions to the strategy that are no longer acceptable within phenomenon. However, reactions are not the Israeli and Jewish contexts. “Mission” has always negative and sometimes deepen too often been understood as “proselytism”, dialogue and relationship. in which respect for personal freedom and cultural, historical and social particularity has When it comes to mission (“being sent”) been overridden in the name of the supposed though, the kehilla does sense a mission to the salvation of souls. The Jewish people are Universal Church. It is sent, first and deeply wounded by centuries of offensive foremost, to remind the Universal Church of missionary activity that sought to bring them its claim to . The kehilla sees itself “to the light” even in spite of their resistance. as part of a movement towards the Within the Church today, this aggressive and reconstitution of a community of Catholic offensive missionary activity, strongly linked believers within the Jewish milieu. Even to a teaching of contempt for Judaism, has before the liturgical reforms, which allowed given way to an appreciation of the internal mass to be celebrated in the vernacular dynamics of the Jewish tradition. languages (spoken languages rather than Latin), the kehilla received authorization to Many in the kehilla believe that believers in celebrate the mass in Hebrew. Thus, Hebrew Jesus should be measured and humble in their was restored to its rightful place as one of the faith when face to face with the Jewish venerable languages of Christian tradition and people. This humility is the necessary liturgy. This mission to the Church is to prerequisite for the much needed healing. awaken the slumbering Jewish roots of Only when a relationship of trust is restored Christian faith and Catholic practice and can Jews and Christians look confidently at tradition. Moreover, the kehilla is called to one another once again and re-evaluate the

14 place of Jesus Christ in the history of promise and eschatological hope for the salvation. This means that the attitude towards kehilla: others should be governed by a profound respect for their freedom, a sincere humility 1. In the midst of Israel, the kehilla might regarding the history of the Church and a restore an important, even essential, element burning desire to live faith simply and clearly, to the catholicity (universality) of the more in acts than in words. When questioned Universal Church. A “church” out of the explicitly by Jews (or anyone else) about midst of the Jewish environment, particularly faith, the words of St. Peter might best capture sensitive to the inner life of the Jewish the attitude generally adopted in the kehilla: people, recalls the most primitive “church”, “Reverence the Lord Christ in your hearts and the church of the first disciples of Jesus. This always have your answer ready for people earliest kehilla (the primitive Church in who ask the reason for the hope that you all Jerusalem within the Jewish milieu) was have, yet do it with gentleness and reverence” greatly weakened after the destruction of (1P 3:15). Jerusalem and the Temple in 70AD and it eventually disappeared from view, swallowed 5. Pray for the peace of Jerusalem up into the Gentile Church. Today, in the midst of the historical, traditional Church, a It is clear that the primary vocation of the Church from the Jewish milieu alongside a kehilla is to be a community of prayer and life Church from the Gentile milieu restores a in the midst of Israeli society. Within this missing dimension to the universality of the community, prayers for the wellbeing of the Body of Christ, promising renewed vigor to people, the country and for peace and justice the catholic (universal) community of in the region have a very special place. Living believers. within Israeli society, prayers in the kehilla 2. On the other hand, a local Israeli Catholic are all the more the prayers of and for this community of believers in Jesus, living society. Common life with the Jewish people integrated in Jewish Israeli society, can serve makes the kehilla particularly sensitive to the as a bridgehead for profound healing and need for healing and reconciliation. Yet, the reconciliation in this beloved land. Within the other dimension of this Land is never far from kehilla, the Jew who has met Jesus within his the prayers of the kehilla too. The Church remains firmly rooted in Israel. The proclamation of faith in the Prince of Peace less the Jewish people feels threatened in its places the kehilla at the center of the painful survival, the more the Jewish people can reality being lived in this Land – the afford to open itself. Might there come a day continued violence and bloodshed. Common when Jews can freely express their faith in faith with the other Christians of the Land, Jesus Christ as Savior and Lord and remain most of them Palestinians, makes the kehilla fully integrated within the Jewish people. particularly sensitive to the need for peace and justice. Instead of widespread Meanwhile, the kehilla seeks to be fully discouragement, though, the kehilla seeks to integrated in Israeli society as well as in the live hope at the center of society in Israel. Catholic Church. From this unique vantage- point, the kehilla, in communion with both There has been much progress in the relations the Universal Church and with the Jewish between Jews and Christians. Part of this people, incessantly prays for a full progress is undoubtedly related to the reconciliation between Jews and Christians establishment of the State of Israel and the and among all believers in this Land and in development of a Jewish majority within the world. The kehilla is aware that it is Israeli society. The context of the State of called to be a community of hope: hope that Israel holds out two dimensions of specific Jews and Christians will be fully reconciled, hope that Israelis and Palestinians will find

15 peace and security in this Land. Pope John We then sought ways of occupying ourselves. Paul II expressed this in his meeting with the A first day was spent in finding lodging with two chief rabbis of Israel in Jerusalem in Algerian families or long-time religious 2000: “We must work together to build a residents in Algeria. In groups of two, we future in which there will be no more anti- worked in a library, for a development Judaism amongst Christians or anti-Christian organisation, for an association involved in sentiment among Jews. We have much in formation projects. We kept up regular common. There is much that we can do contacts with each other. together for peace, for justice, for a more human and fraternal world. May the Lord of On our return to France, we spent time in heaven and earth lead us to a new and fruitful personal and group reflection on our era of mutual respect and cooperation for the experience. Each shared with the others. We benefit of all”. talked to Algerians who could enlighten us on the social, economic, political and religious life in their country. We concluded with a thanksgiving Mass at Our Lady of Africa.

Goals we set ourselves “LET US CROSS OVER THE OTHER SHORE” 1.) To visit people in their own country whom we had met in Europe (work companions, friends, relatives, Christophe Ravanel, S.J. students and teachers).

2.) To learn more of the culture and Introduction. religious belief of other people. As a first practical application of the Charter, 3.) To share something with others of a proposal to establish contacts with the what we had received in life. Muslim world was put forward in France by the Young Jesuit Network and the Friends of 4.) To broaden our knowledge of the the Mediterranean, in collaboration with the Arab world through intercultural and “Groupe des deux Rives”. The YJN is made interreligious exchange. up of young Jesuits, French and Spanish mostly, who are interested in the Euro- Results of the experience Mediterranean apostolate in the western sector. Three are particularly involved: Jesus 1. Discovery of a different face of the Church Leon, Pep Buades and Christophe Revanel. and more generally of religious faith. Evolution of the project 2. Gaining a wider experience of fraternal life. Six students and young professionals, aged between 25 and 30, two from the sector of 3. Acquiring a deeper awareness of our inner education and four from the work area, joined selves, of the values we profess to live by. us. We proceeded in three steps. First, we 4. The benefits to be gained from sharing. went on a journey of exploration (on foot, by Learning to listen to others. bus, sharing taxis, more rarely by car) of urban life, in Algiers principally, where we 5. Learning how to live the commitments of engaged people of the same generation as our vocation in a foreign environment. ourselves in a sharing of ideas and experience. A visit to Tipesa, with time on the beach, was 6. Growing in respect for different ways of included. believing and living.

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7. Accepting that it takes time to break down was getting tired of being asked these the barriers to mutual sharing. questions. While the Algerians were somewhat disconcerted by our presence, they In conclusion, we have learnt that these were at the same time quite ready to meet us encounters with people of different outlook and expressed the desire that these encounters and experience, these moments of sharing, should continue. these new relationships, have helped us to define our own life’s orientation. Algeria is experiencing a deep change in religious thinking. The intolerance and Evaluation of the experience violence of the fundamentalists is turning people away from Islam and from adherence We hoped to have more than six participants, to religion in general toward an interior, but this smaller number allowed for more reflective search for truth with less flexibility, in a country like Algeria, than dependence an outside authority telling them twelve would have given us. It is interesting what to believe and how to act. The stage is that only professionals accepted to enter into thus set for encounters with people of other the experience and that these people already faiths who are going through a similar knew Jesuits who could vouch for us. experience. There is a passage from Islam, A project such as ours needs preparation. This seen as the one, unique religion, to a desire to along with the time required to obtain visas share common universal values such as does not allow the acceptance of individuals tolerance, moderation, love, honesty, at the last minute. objectivity. The excesses of fundamentalists have mostly disappeared as well as a Observations tendency toward laicisation. Only the month of Ramadam is still strictly observed. The The persons we encountered spoke of mosques, as places of assembly, are presently terrorism as a thing of the past. A notable drop the sole venue of communication with the in incidents of violence has given new hope to people. The newspapers do not yet exercise a people. They can now move about and speak very strong influence. The media focuses freely. It is difficult to determine how or when mainly on the sensational because it is more these changes happened. Among the reasons marketable. that were put forward were the tacit decision to stop the killings and the effect on people of The Church’s attitude on terrorism allayed th the September the 11 attacks. people’s suspicions on its presumed proselytizing intents. The press praised its The war in Iraq has had some negative effect humanistic approach. on this development but not enough to reverse it. There remains a mistrust of the United Today, more muslims accept the Church’s States and England, which are perceived as perception of itself as a structure at the countries seeking their own advantage, above service of the poor, working not from an all in the realms of finance and official declared policy but from communications. We must keep in mind these commitments of individuals. contrasting and mixed views of the West perceived as organized, developped, rich on On the social-political level, christians have one hand, violent, dominating , antagonistic acquired respect and are generally accepted on the other. in society. They play a role in the life of the nation. We were frequently asked by various people, such as the personnel of the Algerian The writings of Saint Augustine can help in consulate, the travel agency, Algerians the work of opening Algeria to outside themselves, why we wanted to go to Algeria thought. His reputation as a major or why we had come. One of us remarked he philosopher and is presence over many years

17 in what is now Algeria make him an appealing Muslim recapture of Andalucia, the figure. accession of Turkey to the European Union, occidental neo-colonialism in The outlook for the future. Muslim majority countries, globalisation and proselytism both It will be advantageous to place the accent on Christian and Muslim. spirituality rather on religion. This offers a o Ignorance causes a large part of choice and does not impose one truth to the prejudices. In part this ignorance can exclusion of another. The problem is to find be overcome by proper formation. how to share a spirituality? What role do Another element of prejudice derives religion and philosophy play in this work? from the traditional sources of each Whatever answers we come up with, it is religion. The Church does not quite obvious that personal relationships have recognise itself in the image of a large part to play in interreligious dialogue. Christianity drawn in the texts of the Qu’ran. In the same way, the Christian image of Islam has changed SIX THESES ON ISLAM IN EUROPE since 16 and 3: it is still developing. o The Society could engage in Groupe des Deux Rives deepening the knowledge of each other and in the attempt to differentiate oversimplified images of Introduction: each other, in the formation of Jesuits In March 2001, some Jesuits living among and others and in encouraging Muslims in Europe met at Ludwigshafen (cf. meetings both in Europe and in the conclusions forwarded to the government countries with a majority Muslim. of the Society). Since than various incidents The Society could try to promote a throughout the world have significantly relation of mutual confidence which is influenced the mutual perception of Muslims, necessary to achieve this goal. Christians and others of each other – II. The challenge of living together within especially in Europe. The Society of Jesus and a pluralist society: its apostolic works cannot ignore this shift. In the face of growing ideological, cultural This is the reason why it is so important to and religious pluralism of European societies, rethink both our apostolic engagement and the we have to find a medium to ensure better formation of Jesuits. Through the following social integration: theses we propose to concentrate on six fields o Since the mid 20th century, the of work: Muslim population in Europe has grown following important waves of I. Have a look at mutual prejudices: migration. Islam now has a much In the face of the mutual prejudices between greater presence: mosques, people Muslims and Non-Muslims, one has to dressed according to oriental or distinguish between those which have some Muslim tradition, organisations with a basis in reality and those which have not: public profile, the requirement for o Most of the prejudices are based on specific practices with respect to food, fear. Our reciprocal fears touch on education, healthcare, cemeteries etc. terrorism, political Islamism, the

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o Different institutions of the Society Islam is both one and pluralistic. The diverse (schools, social centres, institutions for tendencies within Islam as it exists in Europe migrants and refugees) try to be places have consequences for the coexistence, the encouraging and searching for a way social engagement and the construction of to live together and to build a new society itself: society. It is important to collaborate o Beyond the great traditional Sunnite with associations and families of the and Shiite traditions and the law- Muslim tradition (both religious and schools one can find very different secular) in order to educate youth in manners of understanding the Islam as critical reflection, freedom of it lives within the European context: conscience and mutual respect. some have taken on traditions of their country of origin (Turkey, the Sahel III. The common commitment to justice: countries, the Maghreb, Pakistan, In Europe we need to realize that many Near East…), others try to find their Muslims live in a situation of distress. At the roots in reformist political movements same time some social institutions and (Wahabbism, Salafism, the Muslim beneficent people both Christians and Brotherhood), others explore a Muslims commit themselves to a path of modernist and western re-reading of solidarity that offers a base for collaboration: Islam (including secularists and, even o The social apostolate of the Society, agnostics) and last but not least are even beyond those institutions those claming the spiritual heritage of working with migrants or refugees and the Sufis. trying to encourage inter-religious meetings, should be aware of the o The Society should take care to have a Muslim tradition for the good of their sufficient number of Jesuits who are clients and their partners. Many of profoundly familiar with such a these institutions work in Europe, diversity and are able to discern its others do so in the countries of origin influences. Universities and social of many Muslims: our cooperation centres are the institutions best should range from one coast to the adapted to support this type of other. research which should result in an o Whenever one talks about Human effective European network. Rights today, the debate is centred around the rights of cultural and V. To meet one another on our genuine religious minorities. Muslim spiritual paths: minorities demand the approval of The spiritual wealth of our religions offers certain rights that touch the self- the possibility to encounter each other and to understanding of our societies in its start a dialogue: deepest roots: marriage, the status of o The Muslim spiritual heritage is women, cultural heritage, religious transmitted via structures of spiritual education, the regulation of pastoral orientation in orthodox Sunnism (the care etc. The Society should engage issue of fatwas – legal opinions with other partners in a discernment of concerning concrete situations of such questions, which is focused on everyday life that assist people in our own conception of justice rooted taking decisions conscientiously), via in the gospel. and stystems of spiritual guidance in Sufism. IV. Knowing Islam in its diversity: o The Society avails of a spiritual tradition, an experience in spiritual

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guidance and centres of spirituality 3.) To form its own experts in Islamology the able to open themselves to Muslims Society should also consult specialised and their spiritual needs. There are Church institutions such as PISAI, the already experiences existing in other department for religious and cultural parts of the world and in Europe, studies at Gregorian university, Dar which need to be further developed. Comboni, the Oriental Institute of the Dominicans, and St Joseph University, VI. Commit efforts to the theological Beirut… dialogue: 4.) Jesuits who have received such a The Society of Jesus should continue to form formation and have a sufficient people in theology of Islam who will then be knowledge of Islam are called to share prepared for a profound dialogue, able to help their expertise via our institutions of the Churches to create fruitful and reflective education, our research and social centres relations with Muslims: – in cooperation with our dioceses. 1.) Theological dialogue needs long years of study, many demanding meetings, subtle Conclusion: discernment, publications and intensive The group “Deux Rives” has prepared this efforts over a long period of time. Without paper based on the basis of its own a proper spiritual foundation and outside a experience and therefore based on context where justice is respected as a commitment of the Society in terms of the basic value such a dialogue will bear no theses developed above. These theses reflect fruits. the appeals we have heard that affect the 2.) The Society has a network of Faculties of Society as a whole. Theology where the teaching of Islam should be part of the basic course.

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PLANNED FOR 2006:

Meeting of Jesuits involved with Muslims. 3-10 September 2006.

The meeting of Jesuits interested in Christian-Muslim relations, which has been held every few years since 1980, takes up various aspects of Christian-Muslim relations. The most recent, held in Aix-en-Provence in April, 2002, had a theological theme on the as radical monotheism. This year the meeting will be held in Syria and the theme we propose is "Christian-Muslim harmony-building amidst today's tensions." The theme might sound a bit soft, as though it should be accompanied by balloons, baby chicks, and smiley faces, but we must remember that the host country's muhabarat are also interested in knowing what we will be discussing. The point is that the topic is broad enough for the various participants to treat the ways that global tensions are affecting relations at the national level. Here's what we propose: 3 September 2006, everyone arrives in Damascus. 4 September, we meet Muslims in Damascus and afternoon we go to Deir Mar Musa by bus. Mar Musa is in the middle of the desert and it is not near to anything, so be sure to bring your toothpaste, blood pressure medicine, and whatever else you need for the week with you. 5-8 September are the working days, and one of these days will be an open day inviting Mar Musa community members, Christian (Orthodox, Protestant, and Oriental Catholic) and Muslim dialogue partners to address the issue of harmony building. 9 September is the feast of the (somewhat) nearby monastery of Deir Mar Elian on the desert track to Palmyra; we will have our excursion there, after which those who need to leave immediately will return to Damascus and destinations abroad. For those who seek the ultimate desert spiritual experience, you are invited by Mar Musa to stay on and make your retreat, e.g., 10-17 September, at Mar Musa. For others who want a few more days to reflect and experience the unique interreligiously oriented monastic community of Mar Musa, they will be welcomed by the community. Paolo Dall'Oglio ([email protected]) is our local organizer, so any questions or suggestions you can direct to him. As for now, this is a "CALL FOR PAPERS." If you'd like to give a paper or short report or intervention, let me know so we can put you on the agenda. As in previous years, English, French and Italian are acceptable, but we will not provide simultaneously translation.

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ENCOUNTER AND THE RISK OF CHANGE RELIGIOUS EXPERIENCE AND CHRISTIAN MUSLIM DIALOGUE

Wilfried Dettling, S.J.

My mother´s christian practices made me itself a new priority two years ago, and began think more deeply about our islamic to specialize in interreligious dialogue. In traditions. This is what was said by Jehan particular, it has put on a study programme Sadat, a Muslim, and the wife of Egypt´s for all who are interested in Christian-Muslim President, Anwar as-Sadat. lt could serve as a dialogue, aiming to provide for both motto for any dialogue between Christians Christians and Muslims an opportunity to and Muslims: the process begins with become more sensitive to each others' discoveries about each other; one is surprised tradition and practice. by both the similarities and the differences one finds; finally one discovers oneself and Dialogue and Fidelity one´s own tradition in a quite new way. This When I give talks about the significance of article explores the enrichments that can come Christian-Muslim dialogue, I keep on coming from interreligious dialogue in general, and up against an unease that arises in people well Christian-Muslim dialogue in particular. I rooted in their faith: “you´re on a slippery shall try to say why interreligious dialogue is slope-be careful”. These people are assuming important for me and how it has influenced that dialogue in fact means that we are putting my own sense of religious identity. My aim is into question the truths in which we firmly not simply to promote a better understanding believe, or at least playing them down. Thus across the religious borders, but also to help they think that, in dialogue, the truth of faith us come to appreciate our own traditions is being treated like a commercial object, a better, and thus grow in respect for each matter of bargaining. This is, however, quite other. false. Interreligious dialogue does not entail one´s own faith becoming something for Beginning with Religious Experience barter. Dialogue admittedly does require an Authentic encounter between religiously option for open-mindedness, and an attitude committed people sets a process in motion. of large-heartedness. People seeking dialogue This process takes a long time. It requires must be ready to move beyond where they from all of us a willingness to be continually already are. They must be ready to move learning, and a readiness to respect the Other, away from the safe places with which they are warts and all. Once one has got beyond the familiar, from the securities offered by their beginning, one needs more than theoretical own tradition, and to approach something knowledge of another religion. Lived which is Other. But this openness is experiences of shared religious events begin something quite distinct from putting my own to become more important. In my view, it is faith up for negotiation. When I open myself precisely religious experience that really up to interreligious conversation, I recognise a brings human hearts together. In recent years, convergence with Jesus´ own way of life. He I have often had the experience that too opened himself to the world around him, encounters on this level have had profound and gave himself up for all people. It is only influence on people and on their convictions. through this kind of openness that a person The Jesuit pastoral centre in Ludwigshafen, can begin to understand, indeed can want to the Heinrich Pesch Haus, deliberately set understand. It involves two things: the

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attempt to understand what is different, and a refraining from making truth claims. On the fideliry to one's own faith. contrary: dialogue becomes true dialogue, as opposed to a vacuous exchange of nice The Attempt to understand thoughts, precisely when both my dialogue The attempt to understand what is different partner and I stay true to our own faiths. In requires firstly that we not begin by the end, both partners are under an obligation, confronting our conversation partners with a towards themselves and their faith- collection of accumulated prejudices. We communities, to speak of what makes their should not load them down with stereotypical faith live, and of what nourishes their formulae and easy sentences learnt from a zeligious life. dictionary. We must listen to them, and obtain fiom them the most objective sense we can of Different Religious Experiences how their religion works. This sense must Faiths are held and lived out historically, and begin from how the religion understands so faith-experiences must inevitably be itself; it must constantly be trying to stress different, at least to some extent. lt follows this living centre, so that we can meet our that diversity does not necessarily signify partners as they really are. This does not mean contradiction: it can simply betoken that we simply receive what we hear, nor that otherness, another way of being human. I there is anything illegitimate about the critical have often had this kind of experience in search for truth. It is precisely critical conversation with Muslims. It can happen that openness that is required-or “critical my dialogue partners are using the same sympathy”, to use a favourite formulation of words as I am, but giving them a quite Adel Theodor Khoury, the doyen of Christian different significance on the basis of their Muslim dialogue in Germany. Being critical own experience and religious convictions. In is a sign of respect for the dialogue partner, a such a situation, the task is not simply to sign that one is taking them and their religion know what the other person is saying, but also seriously. More is involved than the exchange to understand why they are thinking and of polite pleasantries; the conversation needs believing in the way they do. In other words, to get beyond the kind of syncretism that just if I am really to understand the position put ignores differences. forward by a person of another faith, I have somehow to move with them though the very Fidelity to One's Own Faith process by which they have come to their Christian-Muslim dialogue, however depends religious convictions and insights. What is at on more than mutual openness. The stake here is simply understanding, not dynamism that comes from fidelity to one's necessarily agreement. In my experience, this own faith and religion is equally necessary. kind of readiness is the most authentic attitude This does not mean that I must hold fast, I can bring to my dialogue partners when I blindly, to anything which comes from my want to take their religious feelings seriously. own tradition. Neither, cc)nversely, does it The way is long and arduous, but Christian- mean that I must casually give up the Muslim dialogue-and inter-faith dialogue in substance of rny own faith, that which goes to general-has no alternative. We are still at the shape my own identiry. There is a form of beginnings; a great deal of courage is still fidelity which is open; and this is the basis of required if we are to attain the patience and a genuine and fruitful interreligious dialogue. the growth in mutual understanding that will The deeper my convictions about the truth of allow this dialogue to flourish. It will not do my own religion and the richer my experience simply for us to say that what is different in of it, the more apen I can be to the convictions the other faith is irreconcilable with our own. and experiences shared with me by people We should rather say something like this: who believe differently. Moreover, this keen interest will in no way imply that I have I do not yet see how this is to be put begun to be a relativist. Dialogue does not together with my faith. But who depend on self-restraint, or on a polite knows? If we can get a broader view,

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a deeper idea of what we have just following the dreadful events of September come to know, then perhaps 11 2001. The experience was always the possibilities will open up. Perhaps we same: an enormous sense of spiritual will discover a more expansive enrichment for myself, combined with a framework that will enable us to question as to how far I, as a Christian, could reconcile and bring together these accept and integrate elements of Islamic piety different statements. into my own faith and religious practice. I have always fundamentally let myself be Patience is needed; in Christian-Muslim guided by the conviction expressed by Pope dialogue, one must avoid trying to anticipate John Paul II following the World Day of what can only happen as the culmination of a Prayer for Peace in Assisi: ´every genuine long process. Perhaps we can agree on one prayer is called forth by the Holy Spirit, who criterion for judging religions, which is is mysteriously present in the heart of every biblical, and which Matthew's Gospel puts as human person´. The Pope is alluding here to a follows: “you will know them by their fruits” ´mystery of unity´, quite evident in Assisi (Matthew 7:20). We need to assess the quality ´despite the differences in religious of our witness, both in our daily lives and in confessions´. This expresses a basis on which our histories; that will help us once again take positive values in other religions can be more seriously the way individuals´ religious appreciated: all these true values are traces of practice affects their faith-community and God, the workings of God´s Spirit in human society at large. In my experience, dialogue lives. It follows that Christians and Muslims helps us firstly to recognise these fruits, then stand together in our search for God, and for to evaluate them critically, and finally to learn the living, all-embracing truth. Moreover, we to appreciate them. If we reach this point, can practise the sensitivity to others which is then we will be able to see interreligious a central virtue for both Islam and dialogue in general, and Christian-Muslim Christianity-not merely towards believers in dialogue in particular, as something more than each others´ religion as persons, but also ´a polemic for scoring points over our towards the values shaping each others´ adversaries or as primarily an exercise in tradition. Perhaps in the future we will apologetics, refuting various objections´. It indeed discover God´s working in each will become “a conversation between people others´ religions and in the world that it is who are sharing and listening, giving onr responsibility to form: the one God in themselves to the promotion of good different forms. After all, Vatican II had communication and living witness”. already taught us that other religions often allow a ray of that truth to he seen which The Challenges of Interreligous Dialogue enlightens everyone”. As I look back on the many experiences of Christian-Muslim dialogue that I have had in Dialogue and the Future the past few years, one thing strikes me No one can accurately predict what the future particularly. There are many religious of Christian-Muslim dialogue will be. One elements in Islam, regarded by Muslims as thing, however, seems to me certain: despite true and holy, that do not have their origins in the problems with dialogue, there is much to Christianity but are rather genuine fruits of a be gained from it. Over the last thirty years, tradition that is not at all Christian. Despite progress has been enormous. Thirty years this, however, I also notice that I as a ago, it would have been unthinkable that our Christian can often understand many of these. mutual understanding and interest, and our As we exchange our experiences and insights, work together, would have grown to the I discover a kind of complementarity here extent that they have. The effects on the with my own Christian faith-often in a way Church-both of interreligious dialogue in that is very enriching. I think, for example, of general and of Christian-Muslim dialogue in the prayer evenings I have experienced in particular-have been remarkable. Both sides various Sufi communities, for example have made moves; there have been notable

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exchanges; believers in both religions have We will need to be asking of our religion noticed. We need to continue along this path what it might contribute towards the so that religion can remain a living presence resolution of the issues facing us in common. in our world and continue to make a Christians and Muslims will need to strive contribution-a contribution that will be together to make their contribution-or rather, reflected in human solidarity, and in to make their contribution together. engagement for justice, peace and love. Christian-Muslim dialogue has just begun-we Moving Forward need to make conscious efforts to keep it Interreligious dialogue is still, in my view, in going. its infancy: lt has hardly affected the population as a whole. Those who engage in lt A Truth to be Done soon notice how profoundly it affects one´s “Truth is not just the truth that orte believes own faith. My own expenences with and formulates and tries to justify; truth, Christian-Muslim dialogue is that dialogue religious truth, is primarily the truth that one becomes fruitful when I see it as part of an does.” To put it another way: in today's experiential learning process. Anyone situation, we cannot be content with mere engaging in that kind of dialogue knows that statements of intent; we cannot just live as no-one emerges from the process without strangers alongside each other, regarding having been enriched in their own faith. each other as rivals. In interreligious dialogue Nevertheless, dialogue is not an end in itself. today, we need to be convinced, and to keep Whenever we work together on the basis of on discovering, that we are inevocably united our faith and conviction with people of good with each other. This conviction will give will, be they Jews, Muslims or believers in new impetus to interreligious dialogue: in the other religions, we build something in future, it must serve really to strengthen and common with them, and this has its positive encourage what we undertake together in effects. practice. lt follows that those who engage in it The way has been marked out: the way of cannot any longer be content simply to sit encounter with all at the level of religious opposite each other and talk about their experience. lt is inviting us: “Let's move relationships, what they have in common, and towards each other! Let's visit each other what divides them. They must be prepared to where we celebrate litturgy, where we pray look at practical problems together, as things and meditate! There it is that we will see what that affect us all, and affect us in our faiths. sustains our faiths and our lives!”

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