Bulletin 2019 Vol. 51, No. 5/6 - May-June

Opening Address Sr. Veronica Openibo, SHCJ 1 Mission as Interfaith Dialogue Kathleen McGarvey, OLA 2 Sèdeq sèdeq tirdòf: giustizia, giustizia perseguirai Marco Cassuto Morselli 13 Dialogue and Justice: It’s the Relationship that Matters Thérèse Fitzgerald, NDS 19 A change of heart: Fragments on compassion and engagement Frank De Waele Roshi 32 Pourquoi tant de frustrations autour du dialogue interreligieux ? Jean Druel, OP 37 Carità, Karuṇā /慈悲Jihi: insieme sulle vie del dialogo Maria De Giorgi, MMX 42 Le dialogue comme un art Jean Druel, OP 51 Christian Mission in a Pluralistic World The Vision of Pope Francis Indunil J. Kodithuwakku K. 57 SEDOS SEDOS Four Dimensions of Listening Chris Chaplin, MSC 64

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SEDOS (Service of Documentation and Study on Global Mission) is a forum open to Institutes of Consecrated Life, which commit themselves to deepening their understanding of global mission. It encourages research and disseminates information through its Bulletin and Homepage, the annual SEDOS Residential Seminar (beginning of May), public conferences, and workshops.

Members of SEDOS Executive Committee André-Léon Simonart, MAFR

Chris Chaplin, MSC

Geni Santos Camargo, SFB

Kathy Schmittgens, SSND

Nestor Anaya, FSC

Rachel Oommen, ICM

Tesfaye Tadesse Gebresilasie, MCCJ (Vice-President)

Veronica Openibo, SHCJ (President)

SEDOS BULLETIN 2019

Editor: Peter Baekelmans, CICM (Director) Administrator: Biji Thomas, SVD Secretary: Leila Benassi

Editing: Celine Kokkat, JMJ Lay-out: Leila Benassi Translations: Philippa Wooldridge

The digital version of the bulletin, and an English translation of some of the articles, can be found on the SEDOS website: www.sedosmission.org

SEDOS Bulletin is a bi-monthly publication of SEDOS, and is free of charge for SEDOS Members. For Non-Members, the yearly subscription is: €30 in Europe, €45 outside Europe. For any information, advice, or change in the subscription, please write to: [email protected]

Veronica Openibo, SHCJ

Opening Address

Good afternoon, Recently, I came across this statement, “If we my brothers and had no winter, spring would not be so sisters and wel- pleasant; if we did not sometimes taste come to the adversity, prosperity would not be so SEDOS Residenti- welcome” (Anne Bradstreet). But we would al Seminar. The rather not choose adversity. Once, I was topic of our relating the story of the killing of some Seminar this year Christians in Nigeria to an old friend here in is “Mission in a Pluralistic World”. Rome. His response was, “how wonderful, What a Pluralistic world we live in! You they are now martyrs!” I was angry but kept have all come from various countries as well quiet. After some reflection, I said to myself, as from Rome, for this Seminar. I pray that we he was right, this is our Christian belief that will all not only be enriched by it, but will be they are now martyrs. We pray for courage in more determined to live our mission in this times of adversity and persecution. challenging and pluralistic world. How can we in our little mission spread the Pope Francis told us in Evangelii Gaudium, Good News to transform people, including “I am a mission on this earth; that is the fundamentalists, and bring them to love their reason why I am here in this world. We have neighbor? We need patience to remain in to regard ourselves as sealed, even branded, communication and in dialogue with an open by this mission of bringing light, blessing, heart, open mind and open will to be and to enlivening, see the change raising up, healing we desire! and freeing” The Mission (Evangelii Statements in Gaudium, n. 273). our respective What a power-full Constitutions statement! Yes, have worded Mission is about each Congrega- being, proclaim- tion’s mission in ing, transmitting, simple, powerful bearing witness, and inspiring being passionate ways and we live about spreading it. You have the message with chosen to attend passion – pass it this Seminar on on – passing it on Mission in a (Kate Duval, Pluralistic SSND). World to listen attentively and to participate in The mission is more challenging today exploring what this theme could mean in this because events in one part of the world can age, concerning justice with compassion, adversely affect people in another part, e.g. interreligious dialogue, respect for the mission the shooting in New Zealand and its effect of of others and Christian witnessing in a retaliation in Sri Lanka on Easter Sunday. pluralistic world.

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Kathleen McGarvey, OLA

Mission as Interfaith Dialogue

Introduction violence done in the name of religion, put before us very starkly some of the central First, let me thank challenges at the heart of our understanding SEDOS for the and practice of Mission as Interfaith dialogue. invitation to give the These are questions that must come before us Opening Lecture at this as we reflect on the whole concept of mission Seminar. I want to start in a world of religious pluralism and cynicism by looking back at and indeed on mission as interfaith dialogue. events on Easter morning. On that day, we rejoiced that God who became flesh and lived At this Seminar we are gathered to share and among us, has overcome death. We felt filled reflect on our mission in a pluralistic world, with gratitude and hope, knowing that the with a particular focus on the fact of religious source of all life lives, and we renewed our pluralism. The truth is that there was never a commitment to be an instrument of hope and time in human history when the world was not life in the world. During the Easter vigil, on one of religious pluralism! What has changed Easter Saturday night, in Churches throughout of course is our attitude as Christians and as the world, many people were baptised into the missionaries towards this reality. Church. Some of those who were baptised were adults who until then had no concept of Interfaith dialogue is something that is God in their lives, but many others were spoken of today in all circles, both religious ‘converts’ and had known God through and political, and any amount of writing is African traditional religions, or Islam or some available on it. Indeed, the last SEDOS other faith community expression. Should we Bulletin is dedicated to this topic and provides rejoice that they have now freely chosen to very interesting and well-informed reflections become Christians and be baptised? Why do on it. Here at this seminar there is a great line we rejoice since we now believe that people up of speakers who will speak from both their can be saved whether or not they are studies and their lived experiences of baptised? dialogue. Therefore, in this Opening Lecture I want to share some of my own reflections on We woke up on Easter morning to hear the mission as a member of a religious tragic news of Churches bombed in Sri Lanka congregation founded for mission ad gentes, and so many people, who had come to Church how this brought me to see interfaith dialogue to celebrate Life, lost their lives at the hand of as a very particular and necessary part of terrorists, who we presume to be Muslim, and living this missionary call today, and my in response people of all faiths rose out in a journey of reflection and practice in that field great wave of sadness expressing sympathy firstly in Nigeria and now in Ireland. My and solidarity. Others unfortunately expressed experience is of Muslim-Christian relations a strengthening of their anti-Muslim more than of other interfaith relations. sentiments and others voiced their abhorrence However, I hope that in sharing my thoughts, of all religions as a source of evil. I will highlight some particular challenges which mission as interfaith dialogue presents, The mystery which we have celebrated at both in our understanding of mission and in Easter as well as the unfortunate fact of the actual practice of dialogue. 2

1. Reflections on Mission ad gentes; the theology but had not at all been introduced to ‘specific missionary vocation’ all these rich faith traditions where billions of people have experienced and worshipped God After my First Profession, I was sent on a and live in communities guided by the moral mission to Argentina to work in the area of codes developed within these faith mission awareness. I worked there for seven experiences. I know that today in many years, living among the poor in slum areas seminaries and theology faculties students do outside Cordoba and later outside Buenos tend to study a little on other religions but for Aires, and was very much involved in the the most part our theology as Christians, our activities of the Pontifical Missionary understanding of revelation, and even of Societies. In our seminars and talks and other mission, is drawn almost entirely from activities, we spoke of the ‘alarming’ fact that Christian sources with little or no wealth about half the world’s Catholics were Latin drawn from other faiths. This in itself speaks Americans but only about 5% of the world’s volumes and is a serious challenge. missionaries hailed from Latin America. We constantly reminded people of the fact that My own congregation was founded for only a third of the world was Christian and mission ‘ad gentes’, which John Paul in there was a great need for Latin America to Redemptoris Missio 33/34 & 37 defined as share the faith it had received with the billions sent out to non-Christian peoples and of non-Christians in other parts of the world. situations. I wondered how we could possibly Certainly, our work among the poor where we understand and live our mission if we knew lived, and the fact that we formed and little or nothing about the faith experiences of accompanied many young people to go on these people to whom we were sent. In mission to poorer parts of Argentina, was very Redemptoris Missio, the Pope spoke of worthwhile and fulfilling. However, the focus interreligious dialogue as part of the Church’s of our mission awareness was something evangelizing mission (RMi 55), ‘to discover which I later reflected on in some depth. in them the ray of truth that enlightens all people’ and to be done in an attitude of Why were we so alarmed by the fact that respect for the other religions and out of a only a third of the world’s population is desire to get to know and to learn from other Christian; should this fact be of any concern religious ways. However, ‘the Church alone to us as missionaries and is increasing the possesses the fullness of the means of percentage of Christians in the world really salvation’. To me this seemed rather arrogant the aim or even an aim of mission? I put this and disrespectful, since I knew in my heart in very simplistic terms for the sake of today’s that Christ never preached the Church, but he presentation, but I think the question was and proclaimed the Kingdom, and he never still remains valid and is one which is soundly pointed to himself but always to the Father. before us when we speak today of mission as Yet I could not deny my faith; I really do interfaith dialogue. believe Christ is the Incarnate God and that the Good News of Christ is meant for all After Argentina I went to Rome to study people. It was primarily for this reason that I Missiology in the Gregorian. Even though I decided to focus my studies in missiology on had already done a degree in Theology in the whole area of interfaith dialogue, Maynooth, here in Rome I was for the first concentrating on dialogue with Muslims and time introduced to the depth and beauty of listening to women’s voices within various diverse religious traditions. I took some faith communities. This for me was courses on Hinduism, Buddhism, Islam, challenging and fulfilling, in terms both of my African Traditional Religions, and also did a studies and of my missionary activity in closer study of the Church of the Latter day Nigeria for the following number of years. It Saints (Mormons). It was indeed a wakeup continues to inspire and challenge me today as call to realise that I had spent years studying I work in leadership in Ireland. 3

2. Interfaith dialogue as a path of Mission for the coming of God’s Reign. He saw our or Mission as Interfaith Dialogue? task as primarily related to an understanding of the relation of dialogue and proclamation Certainly, in the past fifty years, with and the whole area of the theology of documents such as Ecclesiam Suam, Ad religions.2 Almost twenty years later, I feel Gentes, Evangelii Nuntiandi, Redemptoris that challenge remains. I believe the answer Missio, Dialogue and Proclamation, and now can be found in a more sincere and concrete the teachings of Pope Francis, much has reflection on and involvement in mission to evolved in Church teaching on mission ad and with those who are not Christians gentes and on our attitude towards other (traditionally the ‘gentes’) – that is deepening religions. There is greater respect for not only in an appreciation and involvement in mission cultures but also other faiths and the as interfaith dialogue. I think the call is for acknowledgment that people can be saved missionaries to sincerely be, not so much through them, in ways known only to God, development workers, but ‘contemplatives in without explicit faith in Christ. action’ (RMi 88), contemplating with people Through the many discussions and studies of other faiths the greatness of God who has on mission, we have moved from defining spoken to us through the ages, who we have mission ad gentes to mission inter-gentes, or heard in diverse ways, and who we are called mission ad extra or even mission ad altera. to know more clearly, love more dearly and Many of us who are international follow more nearly – together. I sincerely congregations ad gentes, with increasing believe that it is with people of other faiths members from the younger churches, focus that we can grow in an understanding of what now on mission ad extra, going outside our our mission is and it is together with them that own national and cultural boundaries and we can live our mission in prophetic dialogue witnessing through intercultural community today. It is also in this way that we can not living and ministry. We also emphasize only grow in deeper knowledge of God who is mission ad gentes as being directed to the Communion but we can more authentically marginalised and vulnerable in our societies, witness to God as Communion. Thus we can witnessing and proclaiming Kingdom values say that interfaith dialogue is not one path of through the promotion of human dignity and mission but rather Mission ad gentes is best working for justice, reconciliation, and understood and lived as Interfaith prophetic healing in today’s fractured globalized world, dialogue. with great attention now being paid to the promotion of climate justice. We speak about 3. Reflections on interfaith dialogue based dialogue, which Stephen Bevans terms on my own experience prophetic dialogue1, being an essential component of all mission. I wish to share some reflections on mission In the year 2000, Robert Schreiter, writing as interfaith dialogue, from my own about the Challenges today to Mission ad experience as a missionary in Nigeria and in gentes, addressing the ongoing nagging Ireland. I lived and worked in Northern question of what is the specific identity of Nigeria for seven years, very much engaged missionaries ad gentes in a changing world, in the field of Muslim-Christian dialogue. I said that missionary institutes who focus on spent two years there doing research on the ad gentes have some considerable tasks ahead interreligious conflict regularly experienced of them so as to have a renewed sense of there and focused especially on women’s role mission which is faithful to our calling, in interfaith dialogue and peacebuilding. I prophetic in our response and filled with hope have now been in Ireland for the past six

1 Stephen Bevans & Roger Schroeder, Prophetic 2 Robert Schreiter, Challenges today to Mission Dialogue: Reflections on Christian Mission Today, ‘ad Gentes’, available at https://sedosmission.org/old/- Orbis, 2011. eng/-schreiter_1.htm 4

years, working as Provincial leader of my With this negativity expressed daily towards own congregation and very much involved the Church and religion, many Religious and with the leadership bodies of religious and Missionaries have lost not only the courage to missionaries as we seek ways of offering a be engaged outside their own walls but also relevant response as Church in Ireland today. the conviction that there is any need or right In Ireland, I have only some small concrete for them to be engaged, at least not in any involvement in interfaith dialogue, but I openly faith-based way. Hence, I think a continue to reflect on this as a missionary primary challenge in Europe is to be priority. convinced ourselves of the value of faith, of institutionalised religion, and of its role as Define the role of religion in a democratic voice and witness in the public square and to state find ways to ensure this is not silenced. In I believe a major challenge today in the area terms of religious pluralism, we are of interfaith dialogue and peacebuilding is to challenged to see the value, not only of our find ways of developing together an own Christian faith, but of all faiths in the understanding of the role of religion in public square and together, through interfaith society, particularly in a democratic state. On dialogue initiatives, to make that voice heard this question, we find quite different situations and presence felt. In Nigeria, we find the in Europe (Ireland) than we do in other parts contrary attitude towards religion: of the world, including Nigeria. In Ireland government funds are poured in to finance (and in Europe) there is a growing distain for Muslims on pilgrimage to hajj in Mecca, religion of any kind, while in Nigeria and in Christians on pilgrimage to the Holy Land, Africa religion is taken very seriously. Hence, state chaplaincies, and so on. The these bring with them similar but also very involvement of government in religious different challenges. affairs and of religious figures in political In Ireland (and throughout Europe), an affairs is increasing by the day. In Nigeria, increasing number of people see religion as an with calls for the expansion of sharia law in evil which has closed people’s minds and Muslim-dominated states which sparked in curtailed their freedoms, indoctrinated them to 1999 and with so many of the other conflicts narrow minded unscientific beliefs and that continue to erupt there, it is obvious that delusions, oppressed and silenced women, and the role and place of religion in society has polarized peoples into opposing factions. We not been sufficiently clarified. To follow in also hear of so much the footsteps of violence in the world, France or even in the name of Ireland, in its attempt religion: the Syria to purge all traces of conflict, the Sunni- religion from the Shiite divide, the public space, does not ongoing rise of radical seem the best or even Islam, the Hindu- a possible response in Muslim clashes in a pluri-religious various parts, the issue country such as of Palestine and the Nigeria. Similarly, to struggle in religious Participants listening attentively to the lectures allow religion have terms for this land, the the major role it has divisions between Muslims and Christians in in political affairs and in the lives of so many Nigeria and other parts, and so on. Therefore, citizens who cling to it as a life saver since all on the surface, there is indeed justification for else has failed, is not the response either - and the growing belief that the world would be is not practical in a pluri-religious nation. better off without religion.

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Given that religion is so much a part of Muslim world. It is also because of the everyday life in Africa and Africans are by obvious difficulties of integration faced by nature religious people, it is said, and that in many migrants and their receiving Europe attempts are increasing daily to communities. Unfortunately, questions on the remove any trace of religious involvement in relationship of Islam and Muslims to and in schools and other public spaces, I believe Europe tend to focus on mutual fears rather much more discussion must be held so as to than on benefits that both parties can derive find the practical and acceptable way in which from this situation.3 all religious adherents are given an equal Islamophobia, or anti-Muslim racism looms playing field in all parts of our countries and over all of Europe today and research the state ensures that the religious freedom of indicates that this phenomenon is increasing all citizens are respected. This can indeed be rather than decreasing.4 Many Muslims speak grounds for fruitful interfaith dialogue both in of being perceived and judged not for Europe and globally, but in all instances it themselves but for the actions of others who will demand of us to be firm in our conviction they never met and over whom they had no that religion, all religions, do hold elements control. Today, we see laws being proposed which are true and holy, and do have an and introduced in quite a few European important and necessary contribution to make countries in the name of liberalism or human to the political domain in our world today. rights, but they could equally be seen to be an overt form of anti-Muslim racism, such as Specific Challenges to Muslim-Christian injunctions against the construction of dialogue in Europe minarets, fines imposed for wearing niqab, Although Islam and Muslims have been debates about hijab, proposals to ban male present in Europe and even in Ireland for a circumcision, and so on.5 very long time, and many Muslims today are The spread and growth of Radical Islam of European origin, until maybe just ten years associated with terrorism and violence is of ago, in Falcarragh, my home village in course a matter of great concern and without Ireland, as in most parts of the country, I any doubt its presence is felt in Europe and doubt anyone was really aware of their throughout the world today. Many of the presence. However, today it is clear that Islam attacks that happen in Europe are carried out is part of Ireland’s demographic and cultural by young people, some of them of European landscape and Muslims are not just here as origin and others who are immigrants. guests but they are Irish of Muslim faith who Equally, many young people from Europe will remain a permanent part of Ireland’s have gone to join ISIS. An obvious question social and political fabric. to ask is why this is the case, what attracts As Muslim communities in Europe have these young people to abandon their lives in a become more settled and assertive, and as free democratic society to join such seemingly Islam has become more visible, there have narrow-minded vicious groups. As I said been varied responses from the wider public earlier, the fact that Muslims are so often at and these have often included confrontation the receiving end of racism, experienced in and violence, and certainly an increasing hostility and abuse and suspicion, has the distrust, in the European-Muslim relations. Islamophobia and Islamic Extremism are 3 Tariq Ramadan, ‘Europeanization of Islam words well known to people of all religions or Islamization of Europe’ in Hunter ed., (2002), and both are closely related with numerous pp. 207 – 218. and diverse, mostly negative, consequences. 4 Arun Kundnani, The Muslims are coming! There are many reasons for this but primarily Islamophobia, Extremism, and the Domestic War on Terror, Verso, London 2014. it is because of the violence done in the name 5 of Islam, the fallout of political and social Ahmed Moor: Europe’s Anti-Muslim Racism, Online at https://www.huffingtonpost.com/ahmed- moor/ turmoil in so many parts of the world where europesanti-muslim-racis_b_565651.html (accessed Islam is dominant and which we know as the 23rd February 2018) 6

counter-effect of drawing young or being enriched, to enjoy the beauty of human dissatisfied people to search for meaning in diversity and to learn to live together in peace. this stricter, more community based, utopian, Some efforts of dialogue are being made at religiously framed, project of radical Islam. political level, in universities, at local The above realities, with these difficulties community levels, but many more are needed and challenges, of the European-Muslim and I think here missionaries have an relationship today speak loudly of the need for important contribution to make. dialogue, especially interfaith dialogue, so that we can all grow in mutual knowledge and Interfaith dialogue for peacebuilding understanding and can learn to coexist as While we speak of interfaith dialogue in people of different faiths. theological terms and call on engagement in it To Missionaries ad gentes ad extra, sent to to grow in our knowledge of God and proclaim the Good News of God’s Reign of appreciate what is true and holy in other Peace and Communion to non-Christian religions, I think many people who engage in peoples and nations, sent to go with audacity dialogue do not hold these as priorities, nor is and faith beyond those frontiers which others this their motivation for engagement. Many do not want to cross, this situation in Europe people engage in interfaith dialogue because undoubtedly presents a great challenge and they know it is an absolute necessity for opportunity for dialogue. peace, while continuing to hold in their hearts We are challenged to integrate all our negative attitudes towards the other religion immigrants and to accommodate Islam and and a conviction that their own is the only true Muslims within our cultural and social and perfect faith. I think this self-examination frameworks. Muslims, whether immigrants or is a primary challenge in any reflection on not, are challenged to gain acceptance and mission as interfaith dialogue. become full European citizens while retaining In Nigeria, because of the political and their cultural and religious identity and their social situation where religion is a key factor links to the countries they have left behind. It in ethnic identities and in conflict, interfaith would of course be desirable that the same dialogue of Muslims and Christians is openness towards Christians would be shown promoted and practiced primarily as a means in Muslim-dominated countries but whether of conflict resolution towards peaceful or not this is the case, I think the Golden rule coexistence. No doubt however, this must be our guide: experience does do unto others as lead one to also you would have grow in appre- them do onto you ciation both of (not as they do onto God and of the you!). other, and I myself Dialogue is an can testify to that. imperative to help My own con- us all overcome our crete involvement fears, to help us all, in dialogue in Muslims and Nigeria was Christians, grow in through the Wo- mutual understand- men’s Interfaith ing, to be enriched Council (WIC), by each other’s which we esta- beliefs and perspect- Interfaith Chanting in the Chapel blished in May ives, to open wide 2010 as a coalition our own little narrow tents so as to make room of the principal women’s faith-based groups for the other and learn from the other, to build in Kaduna state. It began as a proposal which together a society that is always growing and I made to the women leaders to work together 7

to face their common concerns, including tragedies, WIC organised for women of both poverty, voicelessness, early marriage, faiths to come together, all dressed in black, domestic violence, as well as religiously and march to the Governor’s house to demand framed conflict and violence. In the nine years peace and justice. Annually, WIC holds a very since it was first initiated, many women moving interfaith solidarity prayer in which leaders have become convinced of its hundreds of women from both faiths pray proposed vision: of a society where Muslims together for peace. WIC also pays solidarity and Christians live together in peace, where visits to the hospitals and to refugee camps of the rights of women are respected, and where persons who had been injured and/or women are protagonists of peaceful displaced as a result of conflict and/or bomb coexistence. Many women faith leaders now blasts, bringing relief materials and prayerful share this vision and are fully committed to support. WIC also makes its voice heard making it reality by pursuing the objectives of regularly through the media. These and many the Council and voluntarily promoting and other gatherings and activities, some planned participating in its activities. As a coalition of and others in response to the too sporadic basically all the women’s faith-based groups incidents of violence, have served to in Kaduna state, WIC is unique and is already strengthen the resolve of women, leaders and highly respected by the women members members of faith groups, to work together and themselves as well as by key stakeholders in do what they can to bring reconciliation and the society. peace to Kaduna. Together they also give a Since its establishment WIC has carried out powerful witness of solidarity and numerous activities. It has held many communion. seminars on various themes, including conflict analysis, youth and peaceful Women’s involvement in patriarchal coexistence, women and insecurity, violence culture and religions against women, women of faith as instruments As we know, in all major world religions, of reconciliation, women and the leadership and decision-making is primarily environment, and exclusive of women. so on. To these Just as women’s seminars and poverty and vulne- workshops, rability in Nigeria, women leaders and we might say and members of globally, is greater faith groups than that of men, due come and they in great part to also invite other patriarchy which relevant sectors continues to domi- of the public nate in most cultures, such as politi- so too women’s cians, imams and voices and their pastors, security concerns are agencies, youth generally excluded leaders, and so on. Participants listening attentively to the speaker from Government These can all be programs of considered forms of dialogue in action but response and of mediation in times of conflict also of theological dialogue since generally a and in efforts at reconciliation and topic is presented from a Muslim/Christian peacebuilding. Similarly, women are excluded perspective and there is a growing awareness from prominent interfaith councils and state- and appreciation of sameness as well as of sponsored religious bureaus. If women are particularities in each faith. In 2012, after a invited to any high-level event or program, it church bombing and some other polarizing is usually as an afterthought and as a symbolic 8

gesture of ‘gender awareness’ but even at that, I believe a way of ensuring this is to work to if a woman is invited to speak, it will be on develop in people an awareness that working ‘women’s issues’. Hence, in work with for peace is rooted in their faith commitment women and for women in peacebuilding, and encourage them to find and share serious obstacles due to patriarchy are inspiration found in their various faiths for encountered. However, this makes the work such self-sacrifice. This too will help all of us even more urgent and satisfying: bringing grow in mutual appreciation of the faiths women together in a way which would be which inspire and strengthen us. difficult to do with men, gives a strong witness and helps to make women’s voices Overcome the bad reputation of religion heard. Seeking ways to be more inclusive of Religion has a bad reputation in relation to women in religious bodies as well as in patriarchy and to gender equality and this interfaith initiatives certainly needs to be a reputation applies across the board to all priority. religions. In what I think is a typical example of Orientalism, in the West Islam tends to be Peacebuilding has become an industry shown as the faith which is most demeaning and a flag of women, but I think the fact that women of A major challenge I found in Nigeria, all faiths are developing strong versions of working in the field of dialogue and feminist religious discourse speaks the truth peacebuilding, is that peacebuilding has in more fully. The struggle for gender equality is fact become an industry. Nigeria is inundated generally thought of in terms of developments with NGOs, established to bring peace and to in secular discourse, a matter of legal promote harmonious coexistence. I imagine it provisions and so on and so forth. However, I is the same in many other troubled developing am convinced that there will be no gender countries. Many NGOs do great work, equality in many parts of the world without undoubtedly. However, among the best wage the intervention of religions, simply because paying institutions with which people dream religion is such an influential factor in of finding work are international development women’s recognized roles and rights in most partners and aid agencies, and if not with developing societies. Hence, our involvement these then with their partner NGOs and CSOs. in women’s or gender-focused theological is People attend conferences and seminars and course and our support of that within the workshops on peacebuilding, are various religions is, I believe, a necessary accommodated in good hotels, given engagement in our mission for peace. This is a sumptuous food and even get transport delicate area; many of the women I worked allowance and maybe per diem or seating with in Nigeria were not at all critical of their allowance for having given of their time to religions as taught or practiced. However, by come to receive the training. A favorite looking together more closely at concrete engagement of First Ladies and other experiences of women, and indeed politicians is to call for peace or to host recognizing that these experiences were peacekeeping events, often being little more common to women whether they were than a political flag. Thus, peacebuilding is Muslims or Christians, then we began also to an industry and it is difficult to break this jinx. challenge interpretations and the women were The Women’s Interfaith Council tried to encouraged to add their voice to learning or awaken a volunteer spirit: our women leaders supporting more gender friendly are not paid for the many hours work they put interpretations in support of their rights. into organizing and participating in events, we Religion also has a bad reputation in relation rent cheap venues and give simple food. The to war and peace. Yet, as Hans Kung said, and women participate and continue to be so very I must totally agree with him, there will be no committed, at no personal gain. This approach peace between nations without dialogue is still rather unique, but it is a method I between the religions. This is for many believe we must continue to use and promote. reasons, the most obvious and pragmatic 9

being so much of the strife experienced in the missionary commitment but to also have a world today, not only in Nigeria, is very much critical understanding of our past and a colored by religion. However, religion has humble commitment not to repeat it. been a positive source of hope, strength and The weight of our past and the association inspiration for people to challenge and non- of Colonialism and the dominant Western violently confront situations and structures of nations, with Christianity, even today, is such injustice; religion is a teacher of positive that Muslims find it hard to believe that human values; and religion is for so many Christianity is a peaceful religion, a religion people and in many societies a moral of morality and of right and just relations. The authority of peaceful, just and right human same argument can be made for Muslims and relations. As missionaries, we are seen as Islam. The challenge now is for people of people who propagate a faith, a religion. both faiths to let go of any sense of superiority Hence, I believe we have a responsibility to of religion or otherwise and to collaborate in believe in our religion and to ensure religion areas of human development such as is taught and practiced as a positive and not a education, health and issues of social and negative force. climate justice.

Role of Religions in the Interplay of Working together with people of other Power faiths on Justice and Development In Abu Dhabi, Pope Francis and the Grand Working for peace and working for Imam of Al-Azhar signed a ‘Document on development is not the responsibility of the Human Fraternity for World Peace and Living Church alone but is one we can only carry out Together’ and said that “The pluralism and in respect and dialogue with people of other the diversity of religions… are willed by religions. Our definition of justice and of God”. As we know, many people found this development, and indeed even of human or hard to digest, claiming women’s rights, that to suggest Islam or cannot be any other religion, apart understood only from Christianity was within a Christian willed by God is or a Western blasphemy! However, framework. Other as Gerald O’Collins peoples have their reminds us in his very cultural under- brief but concise standings of response to this development and reaction, published in these are shaped the last edition of and influenced by SEDOS, where he their religious refers to statements beliefs and by their from earlier Church faith communities. teachings, the Spirit is Little Buddhist monks begging for food Hence, to work in present and active in all mission towards cultures and religions and Christianity, no making present those values of God’s more than Islam, is pure and positively willed kingdom, which we may speak of as by God in all its elements. To examine our indicative of development, necessarily implies own history as a Church, and to do so in respectful dialogue with people of other humility and in truth, is an essential element religions and cultures. As we are told in the of interfaith dialogue and is one which document Dialogue and Mission: “any sense missionaries can continue to promote in the of mission not permeated by [such] a younger churches as well as in our home dialogical spirit would go against the demands countries: to be firm in our faith and of true humanity and against the teachings of 10

the Gospel" (DM 29). In this context I would other selfish interests so easily disguised in advise missionaries to ensure that all their religious cloaks; all greatly challenged the development projects are done in dialogue framework of my worldview and challenged with the people who are to be its beneficiaries me to reflect more deeply on what I truly and this must be done with respect for their believe. Who is God for me? What does it cultural as well as their religious views. mean to be human and a member of the one human family? What is the purpose of my Conclusion mission and why do I still feel that urgency? In Nigeria, in Europe, and indeed Through it all I think one word became the worldwide, Christian-Muslim dialogue and defining characteristic of how I today indeed interfaith dialogue of people of all understand God, humanity, the mission to faiths, is not something that can wait. It is a which I have been called. That word is need which must be pursued in the midst of Communion. I believe Communion is what is and despite the tensions and conflicts of our greatly lacking in our world today where so time. much conflict and violence and poverty and Similarly, if we truly believe that all marginalization still reign: lack of communion religions hold seeds of God’s Word and rays between nations, ethnic groups, religious of God’s Spirit, we also know that to enter groups, genders, economic classes…I believe more deeply into the Mystery of God, who it is through a deeper knowledge and love of can never be contained in any one religion or God, who is Communion, that we will indeed in any human knowledge, interfaith gradually move towards Communion in our dialogue is necessary. St Catherine of Siena world and move beyond all those many said: ‘You, eternal Trinity, are a deep sea, The obstacles, such as patriarchy and religious more I enter, the more I discover, and the bigotry and individualism and greed, which so more I discover, the more I seek you… in much add to polarization and exclusion and whose depths the soul is satisfied, and yet oppression. God is Communion. We were remains hungry for you eternal Trinity, created in God’s image, a Communion of longing to see you with the light of your light’ persons, diverse and called to be One. (D 167). God is a Mystery; may we help one We have allowed ourselves to box God into another, as people of faith, to enter more our religion. This journey has made me deeply, together, into that Mystery which we appreciate what John Paul meant when he said have all sensed, have all been drawn to, and that a missionary is a contemplative in action. which we are all seeking to know, love and I believe it is that sense of God being so follow, within and through our religious much bigger than the many boxes we have beliefs and practices. put, that I have been able to remain in the As I said at the beginning, my journey in Church, as a missionary, committed I hope, theology and in mission led me to ask many recognising that dialogue is continuously questions which took me into the field of needed within the Church, within all faith other religions and of interreligious dialogue. communities and between faith communities. This in turn led to my involvement in the field It is a dialogue which must reach and include of peacebuilding. This journey has been those who wear the shoes and know where it exciting, and it has been challenging in so pinches’ such as women and other many different ways. It is a journey for which marginalised groups. This dialogue requires I am sincerely grateful. Meeting people of patience, forgiveness, faith, hope, love. different religions, especially Muslims, good- As people of faith, Christians and Muslims, living people of deep faith; seeing the men and women, we are called to open to one prejudices and the fears people have towards another as gifts within and through which the others simply because of the faith they mystery of God, God’s Word, and the mystery profess; seeing women so terribly of humanity, is continuously revealed. It is discriminated against on religious pretexts; good to seek understanding outside our own seeing the hypocrisy of patriarchy and of camp, and marvel at God who is not limited to 11

the boxes we have created. From a Christian Mutual prejudices hinder cooperation and perspective, this will help us to reflect more exchange, and rob a people of a hope of a visibly and more authentically the Trinitarian great nation.” The post-synodal exhortation, God of Communion made known to us in Africae Munus, tells us that “If all of us who Christ. It will also lead us to discover more believe in God desire to promote authentically the presence of Christ and the reconciliation, justice and peace, we must message of God’s Kingdom in other religions work together to banish every form of and will help us to collaborate more discrimination, intolerance and religious authentically with people of other religions in fundamentalism” (AM 94). I pray we can incarnating God’s Word in our today’s world. continue to do so. The Lineamenta for the African Synod, n. 35 stated as follows: “No nation can prosper in an atmosphere of insecurity. No meaningful development is sustainable in a society replete with mutual rancour, bitterness and hate.

12

Marco Cassuto Morselli

«Sèdeq sèdeq tirdòf: giustizia, giustizia perseguirai»

«Giustizia, giustizia Sedeq sedeq tirdof: perché mai la parola perseguirai» (Dt. 16, giustizia è ripetuta due volte? Dal momento 20) sono parole che che nessuna parola della Torah è inutile, se Mosheh rivolge ai figli una parola compare due volte deve esserci un d’Israele prima del motivo. Il motivo è forse che occorre un loro ingresso nella tempo di riflessione, per chiedersi se terra di Kenaan. Egli veramente quella che si sta perseguendo è la sa che non potrà giustizia, e non qualcos’altro che ne ha solo partecipare a questa nuova fase della storia l’apparenza. ebraica perché la fine dei suoi giorni si sta Vorrei proporvi una riflessione su questo avvicinando e con premurosa sollecitudine tema presentandovi la vita e l’opera di due impartisce i suoi ultimi insegnamenti, tra i giusti del XX secolo: Simon Wiesenthal e quali: «Giudici e funzionari porrai in tutte le Jules Isaac. tue città, che Ha-Shem il tuo Eloqim ti dà, per Simon Wiesenthal (Bučač 1908 - Vienna ogni tua tribù e giudicheranno il popolo con 2005) è nato nella Galizia polacca. La Galizia sentenze giuste. Non torcere il diritto, non era la terra abitata da quei hassidim così ben avere riguardi e non farti corrompere perché il descritti da Martin Buber, che erano guidati prezzo della corruzione acceca gli occhi dei da grandi saddiqim, persone che dedicavano sapienti e rende tortuose le parole degli la loro vita alla sedaqah. Dopo essersi saddiqim, dei giusti. Giustizia, giustizia laureato in ingegneria all’Università di Praga perseguirai affinché tu viva ed erediti la terra viveva con la moglie Cyla Müller a Leopoli, che Ha-Shem il tuo Eloqim sta per darti» (Dt che in seguito al patto Molotov-Ribbentrop fu 16,18-20). occupata dall’URSS. Quando nel 1941 il Ha-Shem sottolinea l’importanza della Reich invase l’URSS, Wiesenthal e la sua giustizia affinché il suo popolo si mantenga famiglia furono catturati dai Tedeschi e sulla retta via e possa ricevere la sua avviati verso diversi Campi di benedizione. Ma la sedaqah prima di essere concentramento e di stermino, sfuggendo alla un ideale politico e sociale è un attributo morte in svariate occasioni. Il 5 maggio 1945 divino, insieme a quello di rahamim, egli venne liberato dalle forze statunitensi a misericordia. Il salmo 145 definisce D-o come Mauthausen. Appena liberato iniziò a Re, Mèlekh (v. 1), paziente e misericordioso, raccogliere informazioni per i processi contro hanum e rahum (v. 8), giusto, saddiq: «Giusto i crimini nazisti. Rendendosi conto di non è Ha-Shem in tutte le sue vie, fedele in tutte le poter più tornare a vivere in Polonia, sue opere» (v. 17). Se vi fosse solo giustizia il Wiesenthal si trasferì in Austria e insieme ad mondo non durerebbe, e neppure se vi fosse altri volontari fondò a Linz il “Centro di solo misericordia, è nella dialettica tra le due documentazione ebraica”. Ebbe così inizio che si situa la storia delle civiltà. un’attività che sarebbe continuata per quasi 60 La sedaqah non è una esteriore conformità anni, fino al 2003, quando Wiesenthal alla Torah, ma un’intima e fiduciosa relazione annunciò il suo ritiro. con Ha-Shem, di cui l’osservanza delle Le informazioni di Wiesenthal furono di miswot è l’espressione esteriore. È la fondamentale importanza per la cattura in penimiyut , l’interiorità, che dà valore alla Argentina di Adolf Eichmann, il principale hisoniyut, l’esteriorità: questa rende visibile organizzatore della Endlösung, e di Karl quella. Silberbauer, il sottufficiale della Gestapo 13

responsabile dell’arresto di Anne Frank, di poco a poco scorge un letto bianco, e accanto Franz Stangl, il comandante dei campi di un comodino. Qualcosa di bianco lo guarda sterminio di Treblinka e di Sobibor, e di molti dalle coperte. È un giovane di 22 anni che sta altri. Non riuscì invece ad assicurare alla per morire, una SS, che gli racconta la sua vita giustizia Alois Brunner, il principale e vuole il suo perdono, vuole essere perdonato collaboratore di Eichmann, il quale trascorse i da un ebreo. In particolare di una azione da lui suoi giorni in Siria, protetto dal regime. compiuta: 150-200 persone rinchiuse in una «Nessuno di voi rimarrà per portare casa, pianti, urla, gemiti, alla casa viene testimonianza, ma se anche qualcuno appiccato il fuoco, muoiono tutti. La sera ai scampasse, il mondo non gli crederà. Forse ci soldati venne distribuita acquavite, per aiutarli saranno sospetti, discussioni, ricerche di a dimenticare. Wiesenthal è preso da mille storici, ma non ci saranno certezze, perché noi pensieri, tra l’altro teme che si accorgano distruggeremo le prove insieme con voi. E della sua assenza, rischia di essere quand’anche qualche prova dovesse rimanere, severamente punito, lascia la stanza senza dire e qualcuno di voi sopravvivere, la gente dirà una parola. che i fatti che voi raccontate sono troppo Nel lager la morte era una presenza mostruosi per essere creduti: dirà che sono quotidiana, quando arrivavano i nuovi esagerazioni della propaganda alleata, e prigionieri si liquidavano i vecchi prigionieri, crederà a noi che negheremo tutto, e non a a baracche intere, per far loro posto. In quella voi. La storia dei Lager, saremo noi a stessa notte, mentre Wiesenthal nei suoi dettarla». Questo era il discorso che incubi rivede quel soldato bendato, muoiono Wiesenthal aveva ascoltato dai suoi carcerieri, nella sua baracca tre prigionieri, portati e che viene riportato anche da Primo Levi1. stecchiti al mattino nella fossa comune. Ricordare, portare testimonianza, era il dovere Wiesenthal è costretto a tornare a lavorare al che Levi si era assunto nei confronti delle politecnico trasformato in ospedale, anche se vittime, Wiesenthal ritenne suo dovere assolutamente non vorrebbe. L’infermiera del perseguire la giustizia. giorno prima gli comunica che la SS è morta, È necessario tenere presente questo contesto e gli ha lasciato i suoi averi: un fagotto con un per cercare di capire il fuoco che ha animato biglietto sul quale è scritto l’indirizzo della la vita di Wiesenthal e per avvicinarsi al madre. Wiesenthal dice all’infermiera di problema posto dal suo libro Die mandare tutto alla madre ma per una strana Sonnenblume, Il girasole. Wiesenthal si ragione, memorizza quell’indirizzo. trovava prigioniero in un lager vicino a Finita la guerra, quando muoversi in Leopoli e un giorno vengono comandati a Germania era ancora molto difficile, recarsi al Politecnico, dove Wiesenthal aveva Wiesenthal vuole andare a trovare la madre studiato, ora trasformato in ospedale militare. del soldato a Stoccarda. Trova una donna Dovevano trasportare grossi bidoni di anziana, che ha perduto il marito e il suo cemento sparsi nel cortile, pieni fino all’orlo unico figlio che per lei era «un ragazzo così di bende insanguinate. A un certo punto viene buono». Una foto del figlio è appesa da lui un’infermiera e gli chiede se è ebreo. all’ingresso: aveva allora 16 anni, era un bel Wiesenthal si stupisce: conciato in quel modo, giovane con grandi occhi chiari e luminosi. cos’altro avrebbe mai potuto essere? Allora Quel buon ragazzo aveva poi deciso di entrare lei lo conduce all’interno dell’edificio e nella Hitlerjugend e in seguito nelle SS. attraverso scale e corridoi che a Wiesenthal Wiesenthal ebbe pietà della donna e non le suscitano ricordi della sua vita studentesca, lo disse che suo figlio era diventato un assassino introduce in una stanza dove nella penombra a e aveva preso parte attiva allo stermino degli Ebrei d’Europa.

1 La questione della giustizia e del perdono J. Wechsberg, Gli assassini sono tra noi, tr. di non ha smesso di inquietare Wiesenthal che G. Brunacci, Garzanti, Milano 1973, citato anche in Primo Levi, I sommersi e i salvati, Einaudi, ha scritto questo libro, Il girasole, Torino 1991, p. 3. raccontando tutta la vicenda e ponendo ai 14

lettori la domanda: che cosa avrebbe dovuto Dicono i Pirqé Avot: «Non giudicare fare in quella circostanza? Che cosa avrebbero qualcuno finché non ti sei trovato nella sua fatto loro, al suo posto? Si deve tenere conto situazione». del contesto dell’immediato dopoguerra: «I cristiani perdonano, gli ebrei no»: questo «Dopo la guerra, preti, filantropi e filosofi si è stato uno dei cavalli di battaglia della presentarono per chiedere al mondo di polemica cristiana antiebraica lungo i secoli. perdonare ai nazisti. Erano per lo più anime Ogni sera, prima di addormentarsi un ebreo belle, che non avrebbero mai perdonato a recita lo Shema, che è preceduto da queste nessuno uno schiaffo ricevuto, ma che non parole: «Signore del mondo! Io perdono tutti trovavano difficile perdonare in nome di coloro che mi hanno fatto andare in collera, milioni di innocenti assassinati. I preti che mi hanno irritato, e che hanno peccato nei andavano predicando che questi criminali miei confronti … facci coricare, Padre nostro, dovevano presentarsi un giorno al giudice in pace e facci alzare, Re nostro, in vita serena divino, e che perciò la giustizia umana doveva e in pace, stendi su di noi la sukkah/capanna lasciarli tranquilli. Naturalmente questo punto del Tuo shalom». Ognuno deve perdonare ciò di vista tornava molto gradito ai nazisti, che che è stato compiuto contro di lui, non può non credevano in Dio e accettavano invece perdonare ciò che è stato compiuto allegramente il giudice divino, mentre verso altri. Nel giorno più santo dell’anno temevano la giustizia terrena»2. Nell’ultima ebraico, lo Yom Kippur, un giorno edizione italiana sono riportate 47 risposte, tra interamente dedicato al digiuno e alla cui quelle di Jean Amery, Saul Friedländer, preghiera, Ha-Shem perdona i peccati Abraham Heschel, Golo Mann, Gabriel commessi contro di Lui, non può, neppure Marcel, Herbert Marcuse e Jacques Maritain. Lui, perdonare i peccati commessi contro gli Troviamo anche tre italiani: Paolo De altri uomini, ognuno deve andare, nei giorni di Benedetti, Primo Levi e Stefano Levi Della penitenza che precedono quel grande giorno, Torre. da colui che ha offeso e chiedere a lui il suo Ognuno di noi potrebbe chiedersi: io cosa perdono. avrei fatto al suo posto? Ma il punto è che Wiesenthal avrebbe potuto e forse dovuto nessuno di noi si trova nelle condizioni in cui perdonare il soldato se questi gli avesse si trovava chiesto il perdono Wiesenthal, che delle colpe com- era circondato messe nei suoi quotidianamente confronti, ma come dalla morte. Ad poteva perdonare le esempio: la SS colpe commesse nei moribonda confronti di altri? Se teneva la mano A dà uno schiaffo a sopra l’ultima B, potrebbe C lettera di sua perdonarlo? madre, la lettera Die Sonnenblume cade a terra, ha conosciuto uno Wiesenthal la One of the discussion groups during the seminar straordinario raccoglie e la successo internazio- mette accanto alla mano del soldato, il soldato nale, possiamo chiederci perché. Riguarda la lo ringrazia, Wiesenthal è stupefatto: un questione della colpa, della responsabilità, del Herrenmensch ringrazia un Untermensch? perdono, della giustizia. La colpa è Erano anni che non accadeva! Poi pensa: io individuale e non collettiva, ognuno è non riceverò mai più una lettera da mia colpevole delle sue azioni, e se ai tempi di madre, è stata uccisa all’inizio della guerra. Wiesenthal gli assassini erano tra di noi, ora non è più così. Se c’è ancora qualche 2 op. cit., p. 83. sopravvissuto, è ormai troppo vecchio perché 15

la giustizia umana possa occuparsi di lui, 1. La religione cristiana è figlia della come lo stesso Wiesenthal dichiarava quando religione ebraica. pose fine alla sua attività di “cacciatore di 2. Gesù è ebreo. nazisti”. Diversa è invece la questione della 3. Ebraica è la sua famiglia, ebrea è sua responsabilità, che tutti noi abbiamo: fare sì madre Maria (Miryam), ebraico è che ciò che è accaduto non accada più e per l’ambiente nel quale vive. fare questo non basta commuoversi 4. Gesù è circonciso. ascoltando le sofferenze dei sopravvissuti, 5. Il suo nome ebraico è Yeshua. Cristo anche loro sempre più rari, ma occorre è l’equivalente greco di Messia. studiare, capire come sia stata possibile una 6. Il Nuovo Testamento è scritto in simile catastrofe nel cuore dell’Europa da greco, ma Gesù parlava aramaico millenni cristiana. Chiedersi, anche, come sia [e ebraico]. possibile che neppure dopo la Shoah 7. Nel I secolo in Israele la vita religiosa l’antisemitismo sia scomparso, e ricompaia era profonda e intensa. invece in nuove e diverse forme. 8. L’insegnamento di Gesù si è svolto Vorrei ora presentarvi l’altro personaggio: nel quadro tradizionale dell’ebraismo. Jules Isaac (Rennes 1877 - Aix-en-Provence 9. Gesù ha osservato la Torah. Non ne ha 1963), uno storico francese molto noto, un proclamato l’abolizione. ebreo laico. Dopo quasi quarant’anni di 10. È un errore voler separare il Vangelo insegnamento della storia, nella Francia dall’ebraismo. occupata dai Tedeschi egli dovette 11. La diaspora ebraica ha avuto inizio molti abbandonare tutto e fuggire. Vide i suoi secoli prima della nascita di Gesù. numerosi libri, frutto di una vita intera 12. Non si può affermare che il popolo dedicata agli studi, finire al macero. Nascosto ebraico nella sua totalità abbia rinnegato nella campagna francese con la moglie, la Gesù. figlia, il genero e il figlio (che vennero 13. Secondo i Vangeli, ovunque Gesù sia scoperti e deportati nei campi di sterminio: passato, salvo rare eccezioni, è stato solo il figlio farà ritorno) Isaac iniziò a accolto con entusiasmo. chiedersi come fosse possibile nel cuore 14. Non si può affermare che il popolo dell’Europa, nel cuore del Novecento una ebraico abbia respinto il Messia. simile barbarie. Com’è stata possibile la 15. Gesù non ha pronunciato una sentenza Shoah nell’Europa da secoli cristiana? Non vi di condanna e di decadenza d’Israele. è dubbio che l’antisemitismo nazista è altra (Gli argomenti dal 16 al 20 sono dedicati cosa rispetto all’antiebraismo teologico, ma la al tema del popolo deicida: «In tutta la sconvolgente scoperta di Isaac è che Cristianità, da diciotto secoli, si insegna l’insegna-mento del disprezzo, capillarmente correntemente che il popolo ebraico, diffuso per secoli, e che ha il suo culmine nel pienamente responsabile della croci- mito del popolo deicida, ha contribuito a fissione, ha compiuto l’inesplicabile preparare e rendere possibile la distruzione crimine del deicidio. Non vi è accusa più degli Ebrei d’Europa. micidiale: effettivamente non vi è accusa Terminato nel 1946 nella solitudine di un che abbia fatto scorrere più sangue rifugio e pubblicato a Parigi nel 1948, Gesù e innocente».) Israele3 è «il grido di una coscienza indignata, 21. Israele non ha respinto Gesù né lo ha di un cuore lacerato». Il libro si compone di crocifisso. Gesù non ha respinto Israele ventun argomenti e di una conclusione né lo ha maledetto. pratica, che così riassumo: 22. Conclusione pratica: necessità di una riforma (redressement) dell’insegna- mento cristiano.

3 J. Isaac, Gesù e Israele, tr. di E. Castelfranchi Finzi, Marietti, Genova 2001. 16

Nell’estate del 1947 si tenne a Seelisberg, in definitivo alle radici ebraiche del Svizzera, una conferenza internazionale alla cristianesimo ed il “no” irrevocabile quale parteciparono un centinaio di delegati all’antisemitismo […] tra noi sono andate cristiani (di diverse confessioni) ed ebrei, crescendo sempre più la fiducia e la provenienti da una ventina di Paesi. Isaac fratellanza. Non siamo più estranei, ma amici aveva preparato uno schema in diciotto punti, e fratelli […] Entrambe le tradizioni di fede che vennero discussi, e infine fu approvata hanno per fondamento il Dio unico, il Dio una dichiarazione conosciuta come I dieci dell’Alleanza, che si rivela agli uomini punti di Seelisberg. attraverso la sua Parola. Nella ricerca di un In quell’occasione venne anche fondato giusto atteggiamento verso Dio, i cristiani si l’International Council of Christians and rivolgono a Cristo quale fonte di vita nuova, Jews. Aveva dunque inizio un’altra fase della gli ebrei all’insegnamento della Torah». vita di Isaac, il quale fu tra i promotori Se, come afferma Papa Francesco «le dell’Amitié Judéo-Chrétienne de France confessioni cristiane trovano la loro unità in (fondata nel 1948) e si adoperò per la Cristo, l’ebraismo trova la sua unità nella costituzione della prima Amicizia ebraico- Torah», resta da chiedersi quale sia il rapporto cristiana italiana (che fu fondata a Firenze nel tra Cristo e la Torah. Cristo si sostituisce alla 1950). Altri due libri vennero a completare il Torah? Vi è un detto di Yeshua che smentisce lavoro iniziato con Gesù e Israele: Genèse de questa tesi: «Non pensiate che io sia venuto l’antisémitisme (Paris 1956) e L’enseignement ad abolire la Torah e i Neviim. Non sono du mépris (Paris 1965). venuto ad abolirli ma a diffonderli nella loro Isaac incontrò due Papi: nel 1949 venne pienezza. Amèn infatti vi dico che finché non ricevuto da Pio XII e nel 1960 da Giovanni passeranno i cieli e la terra, neppure una yod o XXIII. Nel corso di un taam saranno questo secondo cancellati dalla incontro consegnò un Torah, fino al Dossier che il Papa compimento di affidò al cardinale tutte le cose. Bea: sarebbe stato Perciò chi all’origine della scioglierà la più Dichiarazione Nostra piccola delle aetate del Concilio miswot e Vaticano II. insegnerà così Jules Isaac e Simon agli uomini, Wiesenthal sono due Participants listening attentively to the speaker sarà il più grandi uomini che piccolo nella hanno saputo trasformare la tragedia in Malkhut ha-Shammayim, chi invece le farà e qualcosa che è divenuta la missione della loro le insegnerà sarà chiamato grande nella vita. Wiesenthal ricercando con tutte le sue Malkhut ha-Shammayim» (Mt 5,17-19). Su forze la giustizia, Isaac ricercando con tutte le questo punto c’è un grande lavoro da fare: il sue forze di riportare giustizia nelle relazioni rapporto con la Torah è una delle questioni tra ebraismo e cristianesimo, in vista di una centrali che devono essere affrontate dalla riconciliazione. teologia cristiana contemporanea. Dobbiamo dunque chiederci: in che modo Continuiamo a riflettere sulle parole di possiamo pensare secondo giustizia la Francesco: «Entrambe le tradizioni di fede relazione tra ebraismo e cristianesimo? Papa trovano il loro fondamento nell’unico Dio, il Francesco, nel discorso rivolto ai partecipanti Dio dell’Alleanza, che rivela sé stesso al convegno dell’«International Council of attraverso la Sua parola». Ha-Shem è uno, ma Christians and Jews» in occasione del 50° le Sue alleanze sono molte, e non si anniversario della dichiarazione, ha affermato sostituiscono l’una all’altra, ma sono eterne, che: Nostra Aetate «rappresenta il “sì” rappresentano i molti modi attraverso i quali 17

gli esseri umani possono collaborare all’opera «L’unità in cielo crea diversità sulla terra. Lo della Redenzione. stesso vale per le civiltà. Il messaggio Non vi è una Nuova Alleanza che si fondamentale della Bibbia ebraica è che contrapponga a una Vecchia Alleanza, non vi l’universalità - il patto con Noè - è solo il è neppure un’unica Alleanza Vecchio-Nuova contesto e il preludio dell’irriducibile che costringerebbe gli ebrei a farsi cristiani o i molteplicità delle culture, quei sistemi di cristiani a farsi ebrei. Vi è un’unica Torah significato tramite i quali gli esseri umani eterna che contiene molte Alleanze, i molti hanno cercato di comprendere il rapporto che modi in cui il Santo, benedetto Egli sia, rivela li lega, il mondo e la sorgente dell’essere. il Suo amore per gli uomini e indica le vie per L’affermazione platonica dell’universalità giungere all’incontro con Lui. della verità è valida quando la si applica alla Come mostra Nostra Aetate, è rivedendo il scienza e alla descrizione di ciò che è. Non lo proprio rapporto con l’ebraismo che la Chiesa è se la si applica all’etica, alla spiritualità e al si apre al dialogo con le altre grandi religioni. nostro senso di ciò che dovrebbe essere. Vi è Ma Ha-Shem non si limita e non si lascia una differenza tra physis e nomos, descrizione limitare nella sfera del religioso: Egli è il e prescrizione, natura e cultura. Le culture creatore dei cieli e della terra, il D. d’Israele è sono come le lingue. Il mondo che descrivono anche il D. dell’umanità: «Non possiamo è lo stesso, ma i modi in cui lo fanno sono invocare D. Padre di tutti, se ci rifiutiamo di quasi infinitamente variabili»6. comportarci da fratelli verso alcuni tra gli Gli ebrei attendono la venuta del Messia, i uomini che sono creati a immagine di D.» (N. cristiani attendono il ritorno di Cristo. Elia Ae. § 5). Benamozegh affermava che il Messia non è Il Santo, benedetto Egli sia, nella sua (solo) venuto né (solo) verrà, ma sta venendo. trascendenza è assolutamente inconoscibile. Forse, come scrisse Hans Joachim Schoeps, al Di Lui possiamo conoscere ciò che Lui ha suo arrivo ebrei e cristiani potrebbero scoprire voluto rivelarci: la Sua volontà. La Torah è un in lui gli stessi tratti del volto. libro da fare: 613 miswot per gli ebrei e per chi voglia entrare nell’alleanza di Mosheh, 7 (English translation of article on website) miswot per chi voglia entrare nell’alleanza di Noah, con la libertà di osservare, volendo, anche un certo numero delle restanti4. Aderendo alla Sua volontà noi ci avviciniamo a Lui. Come Lui è santo, così noi cerchiamo di santificarci, anche nelle minute attività della nostra vita quotidiana. Ciò che la Torah ci indica, più che una ortodossia, è una ortoprassi. Il primato dell’etica non è un rifiuto della Rivelazione, ma proprio il contenuto della Rivelazione. Poiché l’alleanza noachide non prescrive nessuna cultura, nessuna religione, nessun mito, nessun rito, è compatibile con tutte le culture e con tutti i diversi modi di essere umani: in questo senso è cattolica, ossia universale5. Scrive Rav Jonathan Sacks:

(Gift from author to SEDOS Library) 4 Qui trova il suo fondamento il tema della libertà del cristiano, ma si tratta di libertà nella Legge e non dalla Legge. 6 J. Sacks, La dignità della differenza. Come evitare lo 5 E’ Rav Benamozegh a parlare della «cattolicità scontro delle civiltà, tr. di F. Paracchini, Garzanti, d’Israele» in Israele e l’umanità . Milano 2004, p. 66. 18

Thérèse Fitzgerald, NDS

Dialogue and Justice: It’s the Relationship that Matters

does ministry affirm who I am while also inviting me to grow and develop? These questions brought me to the realisation that all that I do is rooted in a desire for right relationships at all levels – with God, myself, others and the environment. I recognise that it’s the qualities necessary for right relationships to grow and flourish that I was once asked the question, ‘What does it also underpin dialogue and justice. Right mean to be a woman of dialogue?’ I was relationships require a quality of relating that surprised by the question because I hadn’t respects and supports human rights and seen myself in this way. So, I found myself protects the dignity of all creation. These asking a different question, ‘Am I a woman of qualities need to be continuously nurtured dialogue?’ This led to a period of reflection which requires firstly that I identify them and on how I live my life and how I communicate then support their on-going growth and with others. development even as I am trying to live them Today, I’ve been asked to speak about my out in practice. ministry in light of my involvement in Jewish- I think these deeper, underpinning, levels to Christian relations and how this speaks to my ministries are areas we can all identify justice. In response to this request, I initially with, no matter what our contribution is in this began to consider ideas that linked directly to world. I share my experience of Jewish- how I express my ministry. For example, I am Christian relations and how it has informed indeed involved in Jewish-Christian dialogue, my understanding of social justice with you as I facilitate groups in engaging with the Bible an invitation to you to join me this morning in in light of Vatican II teaching and I support reflecting on your own journeys, especially people as they explore their own personal and considering the qualities involved in ‘right spiritual development in response to hearing relationships’. the Word of God, I work as a counsellor My involvement in Jewish-Christian where I come face to face with human dialogue has transformed my life and, vulnerability and limitations and our basic consequently, how I engage in my ministry. I human need to be acknowledged and share with you two reflections from my respected, and I work to raise awareness and experience that touch on the qualities required action around various injustices present in our in dialogue and justice and which, I hope, will world. So, like each of us here, I had all the also provide you with a platform for your own ingredients required to prepare for today at the reflections. level of what I do. However, new questions My first reflection will be on dialogue and emerged for me in light of the topic I was the qualities required for a meaningful, asked to speak about at this conference; these growth-promoting engagement with another new questions are: (1) What lies at the heart person, especially someone whose core values of all these ministries? (2) How does my are underpinned by their adherence to another purpose and mission, as a Sister of Sion, faith tradition. My second reflection will inform and transform my ministries? (3) How explore justice through a Biblical lens. 19

Reflection 1 – Dialogue stand more my faith in order to share about it. 1.1 Dialogue – meaning b. Then, as I engage more in dialogue and I become less frightened of getting it wrong or Dialogue is dynamic – ever evolving and making a mistake that would cause ‘huge deepening. The word ‘dialogue’ itself has offense’, I relax more and I listen more to the undergone change through various uses and story about the person and their experience of various human experiences. At one level, it’s their faith and how it influences their lives: important to know what type of dialogue one is involved in and why? However, another 1) I get to know the person behind the label level is always at play; a desire simply for 2) which reduces the potential for right relationships. With this, all stereotyping or creating a ‘them and us’ conversations, all dialogue, becomes an approach. opportunity to relate well. Indeed, our 3) This level of dialogue also allows me to motivation for dialogue can change according know myself at a deeper level too and to to our needs, desires and moods – sometimes express myself beyond the labels and it’s limited by a smaller view of life and stereotypes that may endeavor to define sometimes it’s more spacious and inclusive. me. Sometimes we have too many words, as on this slide, with little or no clear space to Awareness and listening are essential to become aware of what they are, let alone what good communication and to supporting right they mean. For dialogue to have meaning and relationships. We know from the world in to be effective, whatever it’s starting point, which we live just how powerful the human the qualities of awareness and listening are voice is, perhaps the most powerful tool we essential. have. It can hold hatred and even start wars … it can also express love and compassion. It 1. Awareness includes: truly is an extraordinary gift we’ve been a. Self-awareness given. It can be very powerful, for good or ill. b. Awareness of the other and Consequently, listening to how we speak is a c. Awareness of how we’re engaging and significant task in dialogue. How we listen relating – i.e., what is the quality of the space informs what we’ll contribute to the dialogue. between me and the other person. It is very important for us to pause to notice Shared reflection allows me to receive how we intend to listen. To increase our levels feedback from the other about how they of awareness we might ask ourselves, ‘whose experience me as a person, how they voice do I hear?’ and ‘why?’ and ‘whose experience me as I express my beliefs and voice do I not hear?’ and ‘why?’ These identity and how the faith traditions of my questions also raise, for me, further questions church impact on their lives. It is also an for my own life and how I experience opportunity for me to give feedback based on openness, ‘where is God’s voice in my life?’ my experience of them. and ‘how can I support myself in hearing it with more openness and integrity?’ This 2. The quality of listening is also a skill that involves hearing my own voice and the voices can be developed. My experience of dialogue of others which involves a discerning attitude; tells me that: this is crucial as so often we can get the most a. Initially, my emphasis is more on insight by noticing whose voice we’re trying listening for knowledge about the other: to drown out – God’s voice, my own or 1) Knowing about the other person’s others? tradition, In dialogue, which is a mutual process, each 2) Letting the other know about my tradition person assumes responsibility for the quality and of presence they bring to the dialogue. The 3) This challenges me to know and under- openness of each person, the quality of their 20

presence, their levels of awareness and quality unknown places … unknowns about the other, of listening, will determine the process of the unknowns within ourselves and unknowns dialogue and how supported all parties feel in about how the dialogue might develop. This being able to trust the interaction, the between requires a quality of presence that is also place. useful when we come up against the unknowns, or the mysteries, in our own faith 1.2 Dialogue changes the people involved. and life experiences generally. Paradoxically, to move towards these unknown places, we Dialogue with Judaism has changed me and must move through what is known and also continues to transform me and this, in itself, have a strong sense of our own identity. We hugely influences my ministry. Being might ask ourselves, ‘What happens to me in involved in dialogue gives rise to much self- these ‘unknown’ moments and how do I reflection as it calls me beyond what is navigate them?’ For example, can I appreciate familiar to engage with new perspectives. the uniqueness of myself and the other or does This sometimes affirms what is familiar to me difference (and maybe similarity) cause and sometimes I experience it as challenging difficulties in how I relate? Dialogue takes us as it invites me beyond my comfort zone in to new places within ourselves and within our order to connect with others. For example, relationships – this is not always an easy societal expectations about what it means to experience, as we come face to face with our connect have changed dramatically in recent own resistance and where we experience decades. While social media is everywhere struggles within ourselves and project them and can convey useful information, it does not onto our environment and our relationships. however provide a platform for deeper social As Richard Hycner says, these ‘… resistances connection. So many people seem to be linked are not defenses and drives nor an attempt … to so many other people yet there does appear to sabotage … but rather are an expression of to be a ‘disconnect’ – an engagement with self-protectiveness or a self-striving, …’ The others that doesn’t run very deep and yet is task of dialogue is to create an environment in often accepted by participants as satisfactory. which each person is supported enough to Often though, what it is really doing, is engage their own defenses in ways that allow covering the increasing levels of loneliness for dialogue to be real and useful. and isolation being experienced by so many people and which I hear about in my 1.3 Attitude counselling work. On reflection, I find that my understanding of dialogue becomes a Consequently, it’s important to be aware of challenge to these social understandings of the attitude we bring to dialogue. Behind any what it means to connect and, in particular, to dialogue lies a particular type of attitude. In how popular social media endeavors to shape real dialogue we’re not trying to control the our modern world. Dialogue with Judaism, for other or the outcome … we’re trusting that me, invites and requires a deeper look at what whatever surfaces in me and the other person it means to really connect with another human in any given moment is part of an unfolding being. And, with the rise of anti-Semitism process. We are aware that dynamic throughout Europe especially, dialogue forms psychological movements are at play in a basis for connection that will allow us to dialogue. For example, sometimes we long for stand together to overcome this highly connection, to recognise the familiar; we can destructive form of disconnect. just about manage what lies within our Dialogue itself is more than tools, skills and comfort zone, everything else is too much. At pre-packaged processes for engaging with other times, we want to focus outwards and to others. While these are all useful, especially in actively engage with difference; we want to the initial stages of dialogue, I’ve grown to be stretched, to grow, … How we manage all realise that dialogue moves us beyond so of this will determine our growth and much of what we know and takes us into development as relational human beings. 21

Dialogue allows us to see and reflect on the place rather than a dialogue. I-Thou, on the quality of presence we bring to the experience other hand, holds more of a relational quality and this changes us. that recognises the humanity of the other Maybe we can pause for a moment here as person – they are important in themselves in we noticed in an earlier slide, too many words this present moment and are not a means to an leave little space to even hear them let alone end. This encounter, although it doesn’t have appreciate what they mean. a specific goal and often cannot be measured, I invite you to take a moment to notice your is felt and provides an experience from which breath … without changing it, just simply a person can live a more enriched quality of notice it. If you wish, I invite you to either life where they feel connected and part of close your eyes or look at the screen as you something bigger, while being accepted in reflect on the following questions: their own uniqueness. ● In your experience what attitude is We move between I-It and I-Thou all the required for good dialogue? time. If I want to know something about ● What qualities help you to be open to Judaism, who better to ask than a Jew. It is an another person? I-It moment but hopefully this is happening ● How might you nourish these qualities within an overall I-Thou relationship and even in your life? this I-It moment is underpinned by an I-Thou Being aware of inner dynamics and listening attitude. This often stands counter to our to how these play out within ourselves, production-focused, fast-paced world today supports us in dialogue and in establishing when achieving results holds little or no room right relationships. Equally, dialogue supports for the relational I-Thou element which is us in becoming more self-aware. Martin essential for us as human beings. It allows us Buber, an Austrian-born Israeli Jewish to experience ourselves in relationship and it philosopher best known for his philosophy of also, without setting it as a goal, manages to dialogue, contributes significantly to this address the isolation and dehumanising point. He argues that dialogue ‘becomes the behaviours and attitudes that so many people ground of self-realisation’. In Buber's view, are experiencing. As Anthony De Mello said, the engagement with the other (or contact as ‘It is a sobering thought that the finest act of he would word it) stands at the centre of love you can perform is not an act of service psychological and spiritual development. but an act of contemplation, of seeing. When Dialogue moves us to connect with the you serve people, you help, support, comfort, humanity of the other person and our own. alleviate pain. When you see them in their We may each be strong in our own identity, inner beauty and goodness, you transform and but our engagement creates an opening for create.’ Actions are certainly important, but growth in becoming more fully who we are. really seeing someone and accepting them as We don’t need to step back from this moment they are, does indeed ‘transform and create’. of engagement to keep our identity nor do we For me, dialogue involves a willingness to lose ourselves in drawing near. enter more deeply into my own identity as a Buber speaks of I-It and I-Thou person (in any conversation) and my identity relationships – both are needed as they as a Christian in Jewish/Christian dialogue. A complement and inform each other. At a basic paradox emerges in that, as I become more level, I-It is where the person is involved in confident in my own identity, the potential is the aspects of life that contribute to gaining there for me to grow and develop as a person, experience, learning about things, achieving becoming more truly who I am as a human goals and so on. There can be an objectifying being and as a Christian. of the other as someone who can contribute to my goals. When we hold this attitude in 1.4 Qualities meeting people, we may move our agenda forward, but we can find ourselves in a Dialogue requires certain qualities which are situation where two monologues are taking something innate in each of us and, at the 22

same time, they are areas which can grow and believe is possible within this moment. This develop and so these qualities require in turn shapes my capacity to listen and show nurturing support to fully awaken their compassion. Nurturing integration offers me potential. the potential for a stronger sense of myself as a Christian and, at the same time the potential Qualities of dialogue for a greater flexibility, humility and grace in For meaningful dialogue to occur, some key wearing this label. qualities are required. For example, high Two quotations come to mind: levels of awareness, a capacity to listen and to ● The founder of my congregation, hear what is being said and what is not being Theodore Ratisbonne asks us to ‘Have hearts said, a reflective attitude that allows the bigger than the world.’ participants to remain connected within ● Rabbi Jonathan Sacks says, “We should themselves even as they reach out to others; feel enlarged by the people who are enabling an integration within even as there is different.” (Jonathan Sacks, Website accessed an openness to others. There are other 18.1.19) qualities, but I Both of these mention only one quotations remind me more – compassion – that much of the work self-compassion and involved in dialogue, compassion towards paradoxically, is about the other. This has the our inner process. We most amazing impact bring ourselves to on the experience of dialogue and dialogue and its something happens to capacity to deepen us inside as we meet relationships. Relaxing after the session the other. We’re Aware of strengths changed and, at the and limitations and desiring to grow in same time, we become more who we are. integrity allows me to become aware of The qualities of awareness, listening, aspects of myself that I may find difficult to compassion all form the basis of an attitude accept and so opens the possibility of being conducive to dialogue, connection and able to acknowledge these aspects. For engagement, and they require self-awareness example, maybe sometimes when I think I’m and self-management and self-care. In other being open I become aware that I’m words, how do I hold myself, my inner state struggling to hear a person who thinks very and the space between me and another person. differently to me. This has the potential to These qualities contribute to a level of close down the dialogue. However, it doesn’t communication where much of what is have to be that way as I may also see this as happening is at a level that cannot be seen, is an invitation to become more open and to not tangible, is not static, is not describable; recognise that this moment has within it a rather it is something where we find ourselves choice – there is the option of opening up touched in the invisible places of our hearts. more to the experience of dialogue once I For example, these qualities allow us to hear become aware that I’m becoming smaller in the person beyond the label, to hear the some way within myself. How I manage this communication that lies beyond words. In the experience will affect who I am as a Christian Bible, for example, when no one seems to and at the same time the quality of my hear Rachel, her tears become a language that presence and how I relate to others. The God hears: potential for integration is offered in terms of becoming more aware of parts of myself, e.g. ‘ Thus, says the LORD: my attitudes, my openness (or lack of A voice is heard in Ramah, lamentation and openness) and my faith – what I actually bitter weeping.’ (Jeremiah 31:15) 23

Reflection 2 – Justice 1. ‘No, for I have chosen him, that he may charge his children and his household My second reflection explores justice after him to keep the way of the LORD by through a Biblical lens. I’ve chosen this doing righteousness and justice; so that example as my understanding of justice has theLORD may bring bout for Abraham been hugely influenced by developments in what he has promised him.’ (Genesis how the Roman Catholic Church has reflected 18:19) on its approach to Biblical texts in light of 2. ‘He loves righteousness and justice; the Jewish-Christian relations. earth is full of the steadfast love of the Lord.’ (Psalm 33:5) 2.1 Justice – meaning (Genesis 18:19) 3. ‘To do righteousness and justice is more acceptable to the Lord than sacrifice.’ When our relationships with God, others (Proverbs 21:3) and the environment are ‘right’, there is a justice at work that embodies peace and The phrase ‘righteousness and justice’ harmony. Justice can be ‘understood as a appears three times in the Tanakh/Hebrew harmony that comes from remaining faithful Scriptures, only one of which is in the to right relationships with God, other people Torah/Pentateuch. and the environment. … a just society is one that has structures that promote these right What do you notice in the following relationships so that human rights are sample references from the prophets? respected, human dignity is protected, human “But let justice roll down like waters, and development is facilitated, and the righteousness like an ever-flowing stream. environment is respected and protected.’ (SJI Learn to do good; seek justice, correct p3) oppression; bring justice to the fatherless, Through my dialogue with Judaism I’ve plead for the widow's cause.” (Isaiah 1:17) explored justice from a Jewish and Christian “He has told you, O man, what is good; and perspective. For example, there is a clear what does the Lord require of you but to do understanding of justice in the Hebrew justice, and to love kindness, and walk humbly Scriptures that supports with your God?” and underpins right (Micah 6:8) relationships at all “For I the Lord love levels; with God, self, justice; I hate robbery others, and the and wrong; I will environment. I will faithfully give them share just one example their recompense, and I from my experience of will make an studying a Biblical text everlasting covenant within a Jewish- with them.” (Isaiah Christian context which Participants listening attentively to the speaker 61:8) demonstrates this. I “I am the Lord offer this also as something that you may wish who practices steadfast love, justice, and to reflect on for yourselves in your own lives righteousness in the earth. For in these things and how you hear the Word of God. I delight, declares the Lord.” (Jeremiah 9:23- (Zedekah and Mishpat – 24 –ְָָ֣ ּמִשְפָ֑ט Righteousness and Justice The words appear: Exercise: ● Separately within a sentence ● Near but generally not beside each other What do you notice in the following three ● One or other in a sentence biblical texts? ● No particular order 24

Question: Why does the phrase righteousness holds something of Buber’s I- ‘Righteousness and Justice’, in this order, Thou and the justice encouraged by the appear only once in Torah and three times in prophets holds the qualities of I-It but the the whole Bible considering the significance desire for righteousness underpins this. We of both terms individually? can choose to ensure our acts of justice are underpinned by I-Thou qualities. Genesis 18:19 In Genesis 18:19, we see Abraham’s role as 2.2 Who wants justice? All of us … a father being developed. It requires that he act with ‘righteousness and justice’. The terms For sure, justice is what we all want. Indeed, righteousness and justice have a variety of when was the last time you heard someone possible meanings and can prove difficult to arguing for a world that is worse off or that define both individually and when they appear promotes human suffering? Most people I alongside each other as in Genesis 18:19. know would say that they want peace in the Dictionary definitions for mishpat include: world. The Hebrew word ‘shalom’ has four justice, judgment, rule, a legal act of deciding meanings: peace, good morning, goodbye and a case, an attribute of God and human being it’s also the name for God. If we want peace (i.e. the capacity to decide justly) and for we must work for justice as this returns us to tzedakah definitions include: right, right relationships, where we indeed find righteousness, generosity, salvation (cf. peace in ourselves, in our comings and Brown, Driver and Briggs, Harris and goings, and we come to experience God’s Holladay). In Genesis 18:19, righteousness presence as peace too. comes first, i.e. the word whose meaning has a more qualitative, relational dimension. So 2.3 So where are we going wrong? again, the question, why does the phrase However, when we look around, we notice ‘Righteousness and Justice’, in this order, many things are happening in our world that appear only once in Torah and three times in suggest a different agenda is at play. We live the whole Bible considering the significance in a world which presents the illusion that of both terms individually? The message of survival depends on striving to succeed over the prophets is to ensure just behaviours while others … this attitude and behaviour has pointing towards the qualitative, relational become normalised in some cultures and work dimension of Righteousness. The phrase environments. Therefore, it may seem risky to ‘Righteousness and justice’ holds the ideal of allow ourselves to experience our Torah and justice and righteousness, as found vulnerability which may surface if we engage in the prophets, points the way back to the the relational qualities that underpin right ideal when people (the king, patron, society, relationships. individual) have turned away from God. The So where are we going wrong? We know prophets turn the whole hierarchical system of that peace is not promoted through nations their day on its head by pointing all the building walls to ‘protect’ themselves. And, if people, no matter what their role, to the acts we really look closely enough, we may see of justice (doing justice) so that righteousness how we may have contributed to the building (right relationships) may also be present. For of walls within and around ourselves? For example, ‘I shall make justice the measuring example, regarding the environment, Laudato line, and right the plumb line’ (Isaiah 28:17). Si (para 14) notes that ‘Regrettably, many The plumb line plays a much more important efforts to seek concrete solutions to the role in terms of the integrity of the building, environmental crisis have proved ineffective, while the measuring line is needed to achieve not only because of powerful opposition but this balance and integrity. The structure of also because of a more general lack of justice provides a framework within which interest. Obstructionist attitudes, even on the people can reconnect with righteousness as part of believers, can range from denial of the found in Torah. The relational quality of problem to indifference, nonchalant 25

resignation or blind confidence in technical for a person and for the world to be more solutions.’ whole, an I-Thou relationship needs also to be I would suggest that we also know people nourished – this capacity to see, really see, the who have become indifferent or who feel other so that we move, in the words of disempowered as the issues seem to be so Richard Hycner, ‘beyond mere survival into overwhelming (maybe this is the case for the realm of humanity’.1 ourselves at times), especially when these How do we organise ourselves to ensure issues are often supported by structures that right relationships today as we live out the have become corrupt and remain Word of God and seek to be in right unchallenged. All the good will in the world relationship with God, self, others and the will change little or nothing as long as the environment? I-It and I-Thou are both needed structures are wrong. If, for example, we wish … they complement and inform each other. to tackle climate change, we will have little or For example, to get things done we engage in no impact unless we organise ourselves and I-It relations but the levels of poverty, hunger our resources in a way that promotes the and the associated miseries that accompany tackling of climate change. For example, too these are witness to the lack of underpinning often we see Governments accepting the need I-Thou relations at a global level with others to reduce GHG (greenhouse gas) emissions and with the environment. while at the same time taking policy While we all have a right to live life with initiatives that will increase these emissions. dignity, our current conditions in the world Their policies lack coherence. A good indicate that this striving for more has example of an incoherent policy can be seen established predominantly I-It relationships in Ireland’s decisions a few years ago – on the between us. These are underpinned and one hand to reduce greenhouse gas emissions reinforced by fear … fear that we’ll not have and on the other hand to increase Ireland’s enough if we engage with others as equals, GDP by increasing the country’s total number fear ultimately that we are not enough. This of cattle from 1 million to 1.4 million cattle. fear often leads to greed and accumulation for The latter has been very effective at the sake of it … all the qualities that reflect a increasing Ireland’s milk and beef production sense of lack and which promote ‘I’ and ‘my’ most of which, is exported. However, the and, at the same time, a sense of separation development has also substantially increased and isolation. With I-Thou on the other hand, GHG emissions. Two policies from the same we strive for growth in being integrated, in Government but these policies working at being whole human beings; but society often cross purposes. tells us that this will be achieved by growth in finances and possessions, that we will be 2.4 How do we create a more just world? happier, more fulfilled etc. the more we have. Experience, however, teaches us that this From a relational perspective, awareness is claim is false. There is little space for I-Thou key to creating a more just world as this in a context where there is a sense of ‘not informs and is informed by our understanding enough’ and it is thought that only the brave of righteousness and justice … awareness at or naïve that would engage in this way of all levels … what we’re seeing, hearing, relating. feeling, noticing … within and around us. For However, there is a growing loneliness and example, when we pause long enough to disconnect when there is little or no I-Thou. notice we have ‘enough’ and are not living Through my involvement in Jewish/Christian life in poverty or in need, … dialogue can dialogue, I come face-to-face with the need afford to lean more towards I-Thou as people we all have to make contact, to connect are not facing an immediate threat to their well-being. While needs and threats to human 1 The Healing Relationship In Gestalt Therapy: A beings and the environment need to be Dialogic/Self Psychology Approach by Richard addressed by means of more just structures, Hycner & Lynne Jacobs. 26

whatever our faith tradition, our income, our resource that keeps us aware, open and circumstances. This is most apparent in the compassionate. vulnerability of the Jewish community when Because so many of our structures are not they experience anti-Semitic comments or rooted in right relationships, there are many behaviours. They regularly mention how they injustices. We all know the voices in our cherish their experience of dialogue because, world that are not heard today … even as we they say, it helps them to feel safe in a world watch our home, our planet impacted by that seems to be increasingly unsafe. In climate change, its distress is still not heard by dialogue we find that a balance and mutual the international structures that maintain the interaction between I-It and I-Thou is usually status quo or deny that climate change is even what’s needed, between righteousness and happening. As we know, listening is a skill justice. Changes are needed: We need a and as a human race we have been unable to change of values (culture) so that the value fully hear the cry of the planet – the enormity and dignity of each human being is of our global problems can overwhelm us to recognised. This would allow us to make the point where we don’t know how anything decisions (political) about our resources we can possibly do will make a difference. (economic) so that quality relationships This is why it’s important that, for example, (social) are encouraged and resourced, i.e. in ‘The commandment to give charity and the first instance, everyone would have their support the needy is enforceable in the basic needs met. Only then will we see courts.’3 Structures are indeed needed in order progress on how we treat others and the to prevent injustice when people and society environment. Only then will we move have lost their relational sense – their towards real, deep happiness and fulfilment connection with God, their own inner … in other words, right relationships. integrity, their openness to the health and wellbeing of everyone and the environment. To achieve the structural changes that support a more just society requires a just society requires a profound commitment to dialogue. Dialogue, as a forum for reflection on our own lives and how we relate to others, can be very enlightening. The relational quality of righteousness needs to shape the vision that informs the work of justice. The prophets deal with the reality of hierarchical systems wherein the exploited are not given a chance to decide for themselves how society ought to be ordered. When people are not

heard – their voices are lost within unjust ‘Pope John Paul II called for a complete systems. This does not reflect the relational analysis to reveal unjust structures so that they quality of Genesis 18:19. As Laudato Si (para. may be examined and transformed to build a 14) states, “We require a new and universal just earth’.2 Because of our own limitations, solidarity. … Everyone’s talents and inner resistances and vulnerabilities, involvement are needed to redress the damage sometimes we fall short of doing the right caused by human abuse of God’s creation”. thing. Good structures ensure that the less All of us can cooperate as instruments of God well-off and our environment are not for the care of creation, each according to his dependent on us having a good day, free of or her own culture, experience, involvements our limitations. Good structures can be a and talents.’ In order to concretely give witness to the relational vision of Genesis

2 Pope John Paul II, 1981, Laborum Exercens, no. 2 3 Kirschenbaum, 1991:23 27

18:19, the structures that undermine God’s that we can solve the crisis without effort, Word need to be addressed, especially at the without sacrifice.” One teacher to have institutional level. downed tools to join her protest is Benjamin While we may not all be experts in specific Wagner, 26. He expects to lose three weeks’ areas of social justice (I certainly am not!), we wages – and his job – as a result of his strike. know of organisations that are doing this work He says, “Our inability to stop climate change and we can contribute to their efforts. This is like the efforts to stop World War I – we involves having a vision of a transformed knew for years it was coming, they arranged society and being involved in a dialogue that all sorts of conferences, but still they didn’t considers the voice and well-being of every- prevent it.” one and our planet, so that new structures are ‘ Laudato Si (paras 13 & 14) states, ‘Young envisaged that are practical enough to bring people demand change. They wonder how about a new and better reality. anyone can claim to be building a better Justice, at its core, is about relationships, future without thinking of the environmental emanating from our primary relationship with crisis and the sufferings of the excluded’. It God. ‘… and what does the LORD require of ‘urgently’ appeals, ‘then, for a new dialogue you but to do justice, and to love kindness, about how we are shaping the future of our and walk humbly with your God?’ (Micah planet. We need a conversation which 6:8) The prophets plead with people to do includes everyone, since the environmental justice. Acts of justice point to the bigger challenge we are undergoing, and its human picture where right relationships become part roots, concern and affect us all.’ The of the structural fabric of society. The alternative is that ‘we’ all become destroyed message of the prophets shows God as the by the ‘them and us’ split within ourselves source of justice (cf. Isa 28:17, 33:5; Ps 72:1, and within society at so many levels and with 99:4). They point to God’s way, to Genesis so many manifestations. 18:19, where God says, ‘… keep the way of Dialogue is not just words – it brings about the Lord, by doing what is right and just …’. change at all levels. It changes those involved As Rabbi Sacks says, Righteousness is best – how we are in the world and how we behave translated as ‘the right and decent thing to do’ in it. or ‘justice tempered by compassion’ (Sacks 2009). 2.5 Overall … Again, I suggest we pause … At so many political, social, cultural and institutional Justice and dialogue both steer a fine but levels today, the soil is not right for all people dynamic line when underpinned by the and our planet to be cared for … only a qualities of right relationships. On the one certain few thrive. Where do you notice right hand, we are called to challenge injustices and relationships in your life and ministry? What how we do this will be enriched in the longer one new thing can you do to nourish right term by adhering to the skills and qualities of relationships in your life and in the world at dialogue. However, I would argue that this time in your own situation? dialogue in today’s world of targets, speed We all know situations where injustices are and greed may seem a high-risk option blatant … clearly wrong and need to be requiring courage, patience and perseverance, challenged … we are lucky enough to have as its potency is not always recognised, or people who can do this in a way that is maybe because it is recognised and so constructive – they challenge us all. For avoided. Dialogue, from the outset, requires example, we have the Swedish teenager, making space for the other, a skill that seems Greta Thunberg, who is one such example. lacking in our striving for ‘progress’. And she pays a huge price in that sometimes Dialogue can be quite a challenge when it’s not just her views that are challenged by ‘walls’ are often seen as safer options. those who oppose her but also, she herself is Supportive and challenging engagement are undermined. She says, “Everyone believes both needed for structural and systemic 28

change to transform what is destructive and make in the direction of right relationships. dehumanising and to cooperate in building I’ve no doubt we all have people we know structures that promote the reign of God. and admire who inspire us to make decisions In other words, I-It relating is needed and that contribute to just structures and take us has qualities that move goals forward. all in the right direction. However, we must be mindful of these Sion’s vision is part of the bigger vision of qualities when they are not underpinned by an the Church, as is the vision of all our I-Thou relational attitude. There are many congregations. examples of injustice in our world today – One of the small steps I’m involved in is wrongs done to others and to creation when I- exploring Biblical texts in a way that supports It is not practiced within I-Thou relational people in being more aware of how we parameters. One very big example of an interpret texts according to our own attitudes injustice is the rise of anti-Semitism, to which and values. We look at how our capacity to I’ve already referred, and the behaviours limit ourselves and others has consequences resulting from those who hold this attitude. for our relationship with God and often sets Some may hold this attitude and not show it limits in our reading of the Biblical text. For while others have gone to extreme lengths in example, for a long time, because of how Europe and elsewhere to express it. Once we Church history unfolded, our reading of the begin to have an attitude of ‘them and us’ we Biblical texts was, at times, through an anti- promote a dynamic within ourselves that can Semitic lens. However, with Vatican II, the be applied in other situations, e.g. people Church recognised this reality and now living in poverty become ‘them’, people encourages new ways of engaging with the seeking refuge become ‘them’ … Until we Bible. Part of the Biblical study program I’m become resourced enough within ourselves to involved in involves working with the Jewish not create such splits, we remain fractured community. This supports an increased within and live our lives from our own awareness of prejudices which may be so brokenness. The dominant narrative at a familiar in how we’ve traditionally read and social, economic, political and cultural level understood texts that they go unnoticed. These often normalises this fracture. programs are an attempt to support change in Anti-Semitism, as an example of this attitudes because my underpinning motivation fracture, is being expressed in violence and is to highlight the need for, and to build, ‘right killing even as survivors of the Shoah are still relationships’. Again, the 2015 document living and remind us of their experiences encourages us to study together in this way. during WWII. When I look at what I’m doing ‘In the field of exegesis many Jewish and in response to this it seems so small, so Christian scholars now work together and find insignificant. But my hope is that any small their collaboration mutually fruitful precisely step will make a difference in terms of how I because they belong to different religious grow and develop as a human being and the traditions.’ (Paragraph 44, The Gifts and choices I will make in the future. I hope my Calling of God are Irrevocable) choices and behaviours will have a positive Change at all levels may be difficult, but our influence within my environment. I’m experience tells us that it is possible. In my reassured in this by the words of Rabbi experience, at the heart of change lies a Jonathan Sacks who says, “Small acts of willingness to be true to ourselves and our kindness can change and humanise our own identity, while recognising our world.” (Jonathan Sacks, Website, 18.1.19) limitations where, for example, we may hold I’m also reassured knowing that my small views that don’t support a better world for steps contribute to the bigger vision for the everyone. We lead in terms of change when world held by my own congregation, the we know ourselves well enough to realise that Sisters of Our Lady of Sion, and for this I’m our vision of a peaceful world where all have very grateful for our structures that support enough to live life with dignity and our planet the small steps I and so many of my sisters is no longer under threat, is not matched by 29

our words and actions. Because when we Donations from the evening went toward their know this, we are empowered to make fundraising for charity. alternative choices which are not defined by our limited selves, but which support a more 3. Conclusion spacious world which is big enough to embrace everyone. In being fully aware of our And so I return to where I began this own human condition – our strengths and our presentation. I have been in dialogue with limitations – we can choose to live in a more Judaism in a variety of different ways for over integrative way with openness and 30 years. My experience of dialogue in compassion towards ourselves and others. Jewish-Christian relations holds a paradox at This is the journey the Church has taken in its core: my identity as a Christian has been recognising and consistently addressing the affirmed and strengthened and, at the same need for new ways of engaging with the Bible time, it has grown and changed as a result of in light of the Shoah. For example, in its 2015 this dialogue. As I reflect on my ministry I document ‘The Gifts and Calling of God are realise, more and more, the significant Irrevocable’ (paragraph 47), it states: influence my dialogue with Judaism has had ‘Another important goal of Jewish–Catholic on my involvement in justice. I have come to dialogue consists in jointly combatting all see how the qualities required in dialogue lie manifestations of racial discrimination against also at the heart of justice. For example, Jews and all forms of anti-Semitism, which essential to developing just structures that have certainly not yet been eradicated and re- overcome injustices is an awareness of such emerge in different ways in various contexts.’ injustices, an analysis of their causes based on Pope Francis has repeatedly stressed that a all voices within the structure, or affected by Christian can never be an anti-Semite, it, being heard and plans put in place to especially because of the Jewish roots of achieve an outcome that, at every level, holds Christianity. (The Gifts and Calling of God the Biblical values of ‘righteousness and are Irrevocable, 2015) justice’. In this, how we listen to other people Once ‘them and us’ attitudes are addressed and our planet is crucial. It allows us to see in how we relate to God, ourselves, others and the person behind the label; the home behind the environment, we create a space wherein the planet. we can make better choices for a more There are challenges in being involved in relational and just world. I quote again from dialogue and reconciliation, i.e. in my the document ‘The Gifts and Calling of God endeavouring to be a woman of dialogue; are Irrevocable’ which encourages such These include: action. It states in paragraph 48, that ‘Justice and peace, however, should not simply be ● Challenges to ask myself if I’m living abstractions within dialogue, but should also up to this identity. be evidenced in tangible ways. The social- ● Invitations to listen to others … to make charitable sphere provides a rich field of room for them in my life. activity, since both Jewish and Christian ● Invitations to grow and develop. ethics include the imperative to support the poor, disadvantaged and sick.’ One example If we are to travel this pathway, we are of this being played out in a practical way is invited to look inwards … to recognise and by the Jewish community in Dublin. Recently, move beyond inner monologues and open to they invited people of other faiths to join them the potential of dialogue, where the parts of us in celebrating Purim. The festival was that are aware and listening to others and to explained and, as it’s a fun one, we also took God’s Word, can truly inform us, as can the part in a variety of creative activities. parts of us that are frightened, limited, and small.

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So, am I a person of dialogue? Am I a person of justice? I really don’t know how to answer these questions. Do I wish for dialogue and justice to be a greater part of our everyday reality? Yes! Do I wish for a reality where there is space enough within me and within the world for everyone? Yes! I, like everyone here, am working towards this reality. What fascinates and really concerns me is that this reality continues to remain tantalisingly outside our reach! But I take hope from a prayer of Thomas Merton: My Lord God, I have no idea where I am going. I do not see the road ahead of me. I cannot know for certain where it will end. Nor do I really know myself, and that I think I am following your will does not mean I am actually doing so. But I believe the desire to please you does in fact please you. And I hope I have that desire in all that I am doing. I hope I will never do anything apart from that desire. And I know if I do this you will lead me in the right road though I may know nothing about it. I will trust you always, though I may seem to be lost and in the shadow of death. I will not fear, for you will never leave me to face my perils alone. I travel the road every day but, like Merton, (Gift from ORBIS Books to SEDOS Library) I don’t know if it’s the right road or whether I’m travelling in the right direction. What I do know is that I am seeking right relationships at all levels on this journey. I’ll leave it to God to answer the questions on whether or not I’m a woman of dialogue, a woman of justice.

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Frank De Waele Roshi

A change of heart: Fragments on compassion and engagement

‘As long as space endures, as long as shave or wash or take a shower. At the sentient beings remain, until then, may I too beginning of the Retreat, everyone’s personal abide to dispel the misery of the world.’ belongings will be stored in the lockers at the (Shantideva) train station. Besides the clothes we’re wearing, we shall only take a sleeping-bag. As the Conference No books, no diaries, no money, no bank prepares for the day’s cards. No pen, no knife, no watch or cell Seminar on ‘Buddhism phone. A Street Retreat is a plunge into the and Charity’, the unknown. As a spiritual practice, it was sound of a gong calls designed by the American Zen teacher and the participants to social activist Bernie Glassman, who said that silence and intimate ‘our practice is about being homeless and presence. The light is vulnerable.’ dimmed, the room We shall live on the streets of Brussels with quietens. A mediaeval no resources other than our own, experiencing Indian quote is projected on the screen for being on the streets first-hand, having to beg reflection. In four lines Shantideva’s stanza for food and money, finding places to sleep expresses a core intention of Buddhism: open and shelter. to and penetrated by the formless, empty By bearing witness to the joy and suffering quality of the Absolute (space), yet firmly of the world, we will seek to heal the grounded in the reality of this relative world alienation from ourselves and others we (seeing the beings), we long to honour our sometimes experience, prompting the ‘right inmost humanity by integrating both kind of action’. Street Retreats are held in perspectives in serving the world and helping New York, Paris, Cologne, Helsinki and people. Brussels. Past participants found living on the street without money or certainty to be a deep 1. Street Retreat and moving experience. As an intensely spiritual practice it has In mid-June an international group of changed many people's lives. volunteers, social activists and Zen practitioners will gather in Brussels, Belgium, Last Sunday we met a circle of palliative for a spiritual practice called a ‘Street care volunteers, called ‘Open Group Living Retreat.’ During those four days we will hang and Dying’. Inspired by a non-sectarian out, eat and sleep together on the streets. We Buddhist approach to ‘end of life’ care, we will collect cardboard for the night, we will meet regularly as a support group. We start beg for food and money, we will visit local with half an hour of communal silence homeless projects and go to soup kitchens. (prayer, meditation). Then we are instructed We will talk to professionals and those who in a contemplative exercise that fosters inner run the shelters. We will meet homeless strength and nourishes resilience. After a tea people, refugees, illegal immigrants, outcastes break, we form a circle to listen to, and share and gypsies. Our group will be together all each other’s stories, in order to encourage and day. We will walk a great deal. We shall not help each other. 32

Six weeks ago we visited Bosnia- own lived space, to work for the benefit of the Herzegovina with our local, inter-faith group people down here. As the embodiment of from Ghent, our home town. This group in insight, the descent represents Compassion. which Catholics, Protestants, Muslims, To this day this core narrative resounds in Ba’hai, Buddhists and humanists participate the Japanese word ‘unsui’, the specific Zen has been active for twenty years in inter-faith term for a novice monk. ‘Un’ means ‘cloud’, and community building projects in the third ‘sui’ means water. Unsubstantial and light as largest city of Belgium. Dialogue, mutual a cloud, the spiritual seeker ascends up the respect, tolerance and solidarity are our core slope of the mountain (of practice and inner values that spur us to cooperate with our work). Up there on the peak of non- multicultural society. Our separation, the wisdom group on this field trip to of this transformative Bosnia consisted of realisation paradoxically twenty-two participants, calls the pilgrim to go including a Catholic back, go down again. priest, a Bosnian-Belgian Searching for the lowest imam, a Protestant level, the water of minister and a Buddhist compassion now flows roshi. We visited Sarajevo towards the valley where and Mostar and saw the the wayfarer may scars of the civil war that possibly be of help to the in the 1990s set people of three different people in the villages. faiths against each other. We bore witness in Throughout history people have questioned, Srebrenica, that terrible place of ethnic debated and reformulated the content of the cleansing and genocide. During our stay we Buddha’s enlightenment. However, from the met Bosnian people from various religious earliest writings compassion has always been backgrounds that are active in local inter-faith emphasized as a major element of the and peace-building projects including a Buddha’s Teaching. Compassion arises when professor at the Faculty of Islamic Studies in love meets the pain of the world and is, as Sarajevo, a representative of the Jewish such, ‘an encounter with the ultimate Community, a Franciscan theologian, who senselessness of existence itself’. Compassion started an interfaith choir. We met an has been defined as ‘the emotion one Orthodox priest engaged in reconciliation, and experiences when feeling concern for we gathered with our local Muslim friends another’s suffering and desires to enhance that who are active in peace-making initiatives. As person’s welfare’. an imam, who trains young people from In Theravada Buddhism, compassion is Catholic, Orthodox and Muslim backgrounds considered one of the four ‘boundlessnesses’, in peace-building, said: ‘We don’t fight along with love, joy and equanimity. In the mistakes, we support what is missing.’ old Pali Canon, there is a touching story of the practical compassion of the Buddha when 2. Compassion caring for a sick monk. ‘Now at that time a certain monk was sick In Japan the Buddha’s enlightenment is with dysentery. He lay weltering in his own commemorated on 8th December in a ritual urine and excrement. Then the Buddha, on an called ‘coming down the mountain’. inspection tour of the lodgings with Ananda According to a pious legend The Enlightened as his attendant, went to the dwelling of that One, after six years of asceticism and intense monk and, on arrival, saw the monk lying self-questioning ‘at great heights’, left the weltering in his own urine and excrement. On wilderness and descended to the valley seeing him, the Buddha went to the monk and ‘embracing his heart full of love.’ The Sage said, ‘Monk, what is your sickness?’ ‘thus come’ returns to our reality, into our ‘Venerable sir, I have dysentery.’ ‘Monk, do 33

you have an attendant?’ ‘No, venerable sir, I for this purpose. A few sympathizers would do not have one.’ ‘Monk, why don’t the give him a hundred gold pieces, but most of monks attend to you?’ ‘Venerable sir, I do not the time he only received small coins. He do anything for the monks, which is why they thanked each donor with equal gratitude. do not attend to me.’ Then the Buddha After ten years Tetsugen had collected enough addressed Ananda, ‘Ananda, go and fetch money to begin his task. some water. We will wash this monk.’ ‘Yes, It happened that at that time the Uji River venerable sir’, Ananda replied, and fetched overflowed. Famine followed. Tetsugen took some water. The Buddha sprinkled water on the funds he had collected for the books and the monk, and Venerable Ananda washed spent them to save others from starvation. him. Then, with the Buddha taking the monk Then he began his fund-raising again. by the head, and Ananda taking him by the Several years afterwards an epidemic spread feet, they lifted him up and placed him on a through the country. Tetsugen again gave bed. Then the Buddha, because of this event, away what he had collected. had all the monks assembled. He asked them, He started his work a third time and after ‘Monks, is there a sick monk in that dwelling twenty years his wish was fulfilled. The over there?’ ‘Yes, venerable sir, there is.’ printing blocks which produced the first ‘Monks, what is his sickness?’ ‘Venerable sir, edition of sutras can be seen today in baku he has dysentery.’ ‘Monks, does he have an Monastery in Kyoto. attendant?’ ‘No, venerable sir, he does not.’ The Japanese tell their children that ‘Monks, then why don’t the monks attend to Tetsugen made three sets of sutras, and that him?’ ‘Venerable sir, he doesn’t do anything the first two invisible sets surpass even the for the monks, which is why they don’t attend last.’ to him.’ The Buddha then said, ‘Monks, you have no mother, you have no father, who 3. Oneness of life might attend to you? If you do not tend one another, who then will tend you? Monks, ‘Like a bird needs two wings to fly, Zen whoever would tend me should attend the practice needs wisdom and compassion. sick’ (Mahavagga). Compassion without wisdom is blind. Wisdom without compassion is dead.’ In Mahayana Buddhism, compassion is one (Genno Roshi) of the main two qualities, along with enlightened wisdom, to be cultivated on the Even years later, I still clearly remember the path of the Bodhisattva, the embodiment of moment my teacher gently spoke these words mercy and compassion. Like Kanzeon, the to me, paraphrasing an old Zen saying. Bodhisattva of compassion, who postpones In Zen we actually differentiate between her own nirvana until all other people are three kinds of compassion. enlightened. She has a thousand hands and ‘The first is compassion toward beings, eyes is able to really see the situation and to which is compassion as it is most commonly act as needed. In Zen, Kanzeon is considered understood: on seeing others suffer, you want to be the archetypal representation of an to do as much as you can to help them, both inherent, personal quality. by relieving their suffering and by giving There is a well-known story of Tetsugen them comfort. Doko, a Japanese Zen Master in the The second kind of compassion reflects a seventeenth century. more advanced stage of understanding and ‘Tetsugen decided to publish the sutras practice: having wisdom, you see that beings which, at that time, were only available in and objects do not really exist in the usual Chinese. The books were to be printed with sense, as something substantial and apart from wood blocks in an edition of seven thousand you. Thus, to hope to do something to save copies; a tremendous undertaking. Tetsugen them is also a delusion; yet having that began by travelling and collecting donations 34

delusion, you still carry out the deluded work our intentions, our actions and our relations. of saving others. For sure, there will be ample opportunities to The last kind of compassion is the ideal one: clarify and deepen our spiritual insight and having no particular relation to others, what our meditation. you do spontaneously is beneficial to them. Right here, a change of heart takes place. When you are truly selfless, it just happens that way.’ 4. Socially engaged Buddhism This non-referential compassion is understood to arise naturally and In all the great Spiritual Traditions there is a spontaneously from non-dual wisdom. For creative tension between contemplation and example, in the ‘Ox-herding Pictures’, a well- charity. It is an understatement to say that the known didactic scheme of the stages of Zen Buddhist Tradition has tended towards practice, it is only at the tenth and last stage ‘being’, rather than towards ‘doing’. that the Sage is seen entering the marketplace. Buddhist Sister Cheng Yen from Taiwan recalls a discussion she had with three Roman Catholic nuns in 1966. While the nuns admitted the profundity of Buddhist Teaching, they noted that the Church had helped people around the world by building schools and hospitals. ‘But what has Buddhism done for society?’, they asked. That question made her realize that Buddhism had to do more than simply encourage the private cultivation of a person's heart and mind. Sister Cheng went on to found Tzu Chi, an organized Charity with Buddhist origins that is now one of the largest humanitarian organizations in the world. The Dalai Lama is also known to have said that Buddhists can certainly learn a great deal from Christian service. Already at the dawn of the twentieth century a number Asian Buddhist leaders started Bernie roshi, my other teacher, tirelessly rethinking and remodelling Buddhist practice pointed out that to awaken is to realize the in terms of social and societal needs. The Oneness of life, and that the function of that Vietnamese monk and peace-activist Thich awakening is to serve. He was also fond of Nhat Hanh, who coined the term ‘bouddhisme quoting Kukai, the Japanese Saint, who said engagé’, has been pivotal in bringing this that we can tell the depth of a person’s awareness to the West. Since then ‘Socially enlightenment by how they serve others. Engaged Buddhism’ explores ways of In a way, from a mystical perspective, it integrating authentic Buddhist practice with doesn’t make sense to wait for enlightenment social action. Buddhist communities and before allowing oneself do something in the volunteers worldwide are now active in peace world. If enlightenment is waking up to non- work, structural change, ecology and service. dual relationships, we can already start in A new ‘turning of the Wheel’ seems to be good faith and with discernment to engage in manifest. this oneness. In doing so and humbly seeing As Thich Nhat Hanh said: ‘It’s not that the degree of compassion we feel is Buddhism, if it is not engaged.’ always proportional to the understanding we have of ourselves, we will learn a lot about

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Islam and Freedom

(Texts from Koran chosen by speaker Cenap Mustafa Aydin)

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Jean Druel, OP

Pourquoi tant de frustrations autour du dialogue interreligieux ?

Dans le cadre de Ṭayyib, chacun a un message symbolique à cette brève faire passer. Par exemple, lors de la rencontre contribution, qui entre les deux hommes au Caire en avril 2017, s’appuie uniquement le pape voulait faire passer le message que sur mon expérience musulmans et chrétiens sont ensemble face à du dialogue islamo- la barbarie, et qu’il n’y a pas de guerre de chrétien en Égypte, je religions entre eux. Quant au shaykh, il voudrais proposer une voulait affirmer son autorité spirituelle parmi clarification de les musulmans du monde entier, se présentant différents types de dialogues interreligieux, comme le « pape de l’islam ». pour argumenter qu’il est inefficace de les Ce dialogue institutionnel n’a pas d’autre confondre en essentialisant le dialogue contenu que sa portée symbolique et interreligieux. En effet, les six types de énormément de frustrations naissent de ce que dialogues que je propose ici ont des certains observateurs non avertis en attendent présupposés différents, des objectifs des « avancées » en termes doctrinaux ou différents, et des méthodes différentes pour éthiques. C’est exactement l’impression que atteindre ces objectifs. Leur point commun est l’on peut avoir en lisant la Déclaration que des croyants de différentes obédiences commune, signée par le pape François et le (ou des non croyants) parlent de religion, mais shaykh Amad al-Ṭayyib à Abou Dhabi en cela ne constitue pas, à mon avis, une février 2019. Symboliquement, c’est très discipline unifiée. Lorsque l’on parle de important que le texte existe, c’est la première « dialogue interreligieux », au mieux nous fois qu’un document est signé en commun par n’envisageons qu’un seul de ces six types, et les deux autorités. Mais en terme de contenu, au pire, nous les confondons. Ma contribution c’est extrêmement frustrant, voire voudrait montrer comment cette confusion (ou scandaleux : déclarer que les religions cette simplification) est une source de n’incitent jamais à la violence est une frustrations, à la fois pour les acteurs et pour déclaration de principe que l’observation les observateurs. contredit cruellement, pour l’islam et le christianisme, depuis des siècles. De même, Six types (provisoires) de dialogue réduire la religion à un appel à une humanité fraternelle, ni Corps du Christ ni umma, est 1. Le dialogue institutionnel d’une pauvreté dogmatique consternante. La Ses interlocuteurs sont des représentants des seule chose à retenir (ou presque) de ce texte religions (ou de convictions non religieuses), est son existence, le symbole extrêmement qui parlent au nom des personnes qui puissant et efficace qu’une parole est possible, partagent leurs convictions. Il s’agit d’un même si, en termes de contenu, elle est assez dialogue politique et diplomatique, au sens creuse aujourd’hui. noble de ces termes, dont le but n’est pas de Vous avez sans doute déjà expérimenté la se mettre d’accord, ni même de discuter du même frustration lors de rencontres où l’on contenu des croyances, mais de produire un fait venir un imam, un prêtre et un rabbin, et effet symbolique, dans et en dehors des où il ne se passe absolument rien. Ce qui se communautés représentées. Lorsque le pape dit est d’une platitude navrante. C’est que l’on François rencontre le shaykh Amad al- demande à ces rencontres ce qu’elles ne

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peuvent offrir! Si les invités sont là, ce n’est les interlocuteurs ont quelque connaissance pas parce qu’ils ont quelque chose à dire mais sur la religion de l’autre. J’ai assisté à des parce qu’ils représentent quelque chose. séances exaspérantes entre théologiens Symboliquement, ils représentent les musulmans et chrétiens où la plupart des musulmans, les chrétiens, les juifs… C’est malentendus auraient pu être évités si les une image forte, nécessaire, belle, mais ce intervenants ne connaissaient pas de l’autre n’est qu’une image. Les dignitaires religieux que des clichés. Ceci est précisément lié au sont très loin d’avoir tous quelque chose de fait que le dialogue se situe entre intellectuels pertinent à dire de leur propre tradition de champs spécialisés. Si je mets autour de la religieuse ! table des universitaires de domaines de compétences différentes, je n’ai aucune 2. Le dialogue académique garantie que la discussion sera fructueuse. Les Ses interlocuteurs sont des théologiens, rencontres les plus intéressantes auxquelles il c’est-à-dire des personnes qui ont une m’a été donné d’assister regroupaient des approche à la fois croyante et scientifique de théologiens musulmans et des islamologues leur foi, qu’ils analysent avec les outils des chrétiens. Et une fois j’ai assisté à une sciences humaines : philosophie, rencontre entre des théologiens catholiques et herméneutique, histoire, anthropologie, une christianologue musulmane. C’était sociologie, psychologie… (Notons au passage fascinant. Se rajoutent à cette exigence la qu’il serait abusif de qualifier d’interreligieux difficulté des traductions… je n’entrerai pas le travail de chercheurs en sciences dans les détails ici, mais j’ai des anecdotes religieuses, c’est-à-dire de personnes qui truculentes à ce sujet que je suis prêt à n’ont pas une approche croyante de leur objet partager! d’étude.) Le but du dialogue interreligieux académique est d’expliciter et de discuter la 3. Le dialogue de projets communs foi des interlocuteurs théologiens dans des Ses interlocuteurs sont des activistes sociaux catégories rationnelles qui leur soient et politiques, membres d’associations ou communes, ou tout au moins d’expliciter les d’ONG qui se sont donné des projets différentes rationalités à l’œuvre dans les communs. À la bibliothèque de l’Idéo, notre discussions entre eux. équipe de travail se compose d’employés À la différence du précédent type de musulmans et chrétiens. Nous ne faisons pas dialogue, les chercheurs ne sont pas là pour de « dialogue interreligieux » mais le simple parler au nom des personnes qui partagent fait de travailler ensemble nous en apprend leurs croyances, mais pour leurs compétences beaucoup sur les sensibilités les uns des académiques. Le but de ce dialogue n’est pas autres. Le travail en commun est un lieu de se mettre d’accord sur la foi de l’autre mais éminent de négociation d’échelles de valeurs bien plutôt de comprendre ce qui nous et de prise de conscience de l’impact de nos distingue et comment chaque croyance trouve croyances dans nos vies quotidiennes, sur nos sa cohérence interne. Lorsque des théologiens échelles de valeurs. se rencontrent, la dimension symbolique Ce type de dialogue se déroule entre dominante du dialogue institutionnel ne peut personnes qui ne sont pas des représentants de pas être niée et il faut sans cesse bien se leur religion, comme c’était le cas dans le rappeler que personne ici ne « représente » sa premier type de dialogue, et qui, à la religion. C’est une différence principale avec différence du second type de dialogue, le type précédent de dialogue interreligieux. seraient souvent bien en peine de rendre Le théologien musulman ne « représente » pas compte rationnellement de leur foi. la pensée musulmane, mais une pensée Cependant, les interactions entre les musulmane, la sienne. Idem pour le personnes impliquées dans des projets théologien réformé, juif ou catholique. communs peuvent être l’occasion de « parler Par expérience, je sais aussi que ce type de religion » et des discussions réellement dialogue est beaucoup plus intéressant lorsque 38

intéressantes peuvent alors naître, surtout dans chaque type de dialogue a sa pertinence et sa le domaine éthique. valeur. Dans ce dialogue, les deux amis ne 4. Le (pseudo-)dialogue de voisinage « représentent » par leur religion, même s’il Ses interlocuteurs n’ont pas de projet est évident que leurs croyances les commun, sinon celui de vivre dans les mêmes imprègnent. Ils ne sont pas non plus toujours quartiers, les mêmes immeubles. Ils se très informés théologiquement, mais l’amitié côtoient au quotidien et se voient vivre les uns et la volonté de comprendre et d’aimer l’autre les autres. Il peut surgir de cette proximité des permet de dépasser ce qui serait autrement situations de dialogue interreligieux, mais qui indigent dans un dialogue académique. sont d’autant plus dangereuses que les personnes croient trop rapidement se 6. Le dialogue en couple mixte connaître, en vertu de ce seul voisinage. Ses interlocuteurs ont pour particularité de Combien de personnes croient connaître vivre ensemble, ce qui les distingue des l’islam parce qu’ils habitent dans un pays à simples amis. Ils ont aussi un projet en majorité musulmane, ou parce qu’ils ont pour commun, ce que n’ont pas nécessairement les voisins de palier une famille musulmane! Ce amis. On peut éventuellement discuter de la type de « dialogue » est indigent parce qu’il pertinence de distinguer ce sixième type de est largement non verbal, non informé, et que dialogue, mais le fait qu’en pratique et dans le ses interlocuteurs ne sont pas liés par un travail quotidien des responsables du dialogue projet qu’ils doivent mener en commun. Il interreligieux en France (je pense au SNRM, convient donc, pour ne pas être frustré de ses le Service national des relations avec les impasses, de bien se garder d’en tirer aucune musulmans, qui dépend de la Conférence conclusion. épiscopale française) ce sont les couples Le nombre de personnes qui se permettent mixtes qui posent le plus de questions de juger l’islam (ou le christianisme) interreligieuses impose, il me semble, de seulement parce qu’ils habitent dans un pays distinguer ce niveau. La question principale et musulman, ou seulement parce qu’il y a une la plus délicate qu’ont à se poser les couples mosquée en bas de chez eux! Je mentionne ce mixtes est celle de l’éducation des enfants. Au dialogue de voisinage parce qu’il est fréquent moment de transmettre des valeurs et des et parce qu’il peut être l’occasion de nouer des croyances, les époux ont à faire des choix amitiés, mais en tant que tel il recèle un piège éthiques qui révèlent souvent des difficultés dont il faut être bien conscient si l’on ne veut très profondes envers la religion de l’autre, pas en faire une nouvelle source de questions qui ne se posaient pas de manière frustration. aussi brutale avant l’arrivée des enfants.

5. Le dialogue amical Confusio confusionum Ses interlocuteurs sont des amis, ils se Il me semble qu’il est nécessaire de connaissent et s’apprécient, et cette amitié distinguer ces types de dialogues (sans peut leur permettre d’aller très loin dans les présumer leur exhaustivité à ce point de ma discussions sur leur foi, leurs expériences réflexion) si l’on veut pouvoir dire quelque spirituelles et leurs doutes. Même si les deux chose de pertinent. Je ne crois pas que le interlocuteurs ne sont pas formés dans l’étude dialogue interreligieux existe comme un seul de leur religion, ils peuvent se permettre concept cohérent et utile à la pensée, et de la d’échanger en profondeur, y compris au confusion de ces différents types naissent des niveau mystique. Ce type de dialogue est frustrations qui jettent finalement un discrédit extrêmement émouvant et ceux qui en font sur le dialogue en tant que tel. l’expérience ont malheureusement tendance à On ne peut qu’être frustrés des rencontres évaluer tout autre forme de dialogue institutionnelles si l’on en attend plus que ce interreligieux à l’aune de celui-ci, ce qui n’est qu’elles ont à offrir : le simple fait que les pas seulement injuste mais aussi faux, car responsables religieux se rencontrent et 39

s’embrassent devant les caméras. Pour avoir quelque connaissance de la religion de l’autre, traduit de nombreuses rencontres officielles le débat est absolument passionnant. entre des responsables catholiques et Je ne m’attarderai pas sur les frustrations qui musulmans au Caire, je peux assurer qu’à peuvent naître des autres types de dialogues aucun moment des questions doctrinales ou interreligieux, car ils n’ont rien de spécifique éthiques ne sont discutées, et lorsque des par rapport à toute forme de discussions : il points sensibles sont abordés (la liberté de faut se retenir d’attribuer des étiquettes aux conscience ou le respect des minorités par interlocuteurs, ne pas projeter sur eux ses exemple), ce qui est important, c’est que les peurs et ses représentations, prendre le temps questions aient été posées. de s’écouter. Avec peut-être cette attention à C’est ailleurs, dans d’autres cadres, que des sans cesse garder à l’esprit que l’autre ne véritables discussions arrivent. Le Conseil représente que lui-même, et pas tous les pontifical insiste toujours pour que ces croyants dont il partage la foi. rencontres au plus haut niveau soient accompagnées de séances de travail entre Conclusion théologiens, auxquelles j’ai aussi eu la chance Il me semble que le dialogue interreligieux, de participer récemment. Les résultats de nos et en particulier le dialogue islamo-chrétien, travaux ne filtrent pas à l’extérieur, non pas souffre d’une image déplorable parce qu’on qu’ils seraient sensibles, mais tout simplement confond des types de dialogue qui n’ont parce que nous abordons surtout des questions quasiment rien en commun, sinon que ses épistémologiques, comme il se doit, entre interlocuteurs sont de confessions différentes. intellectuels, et que c’est inaudible pour le Il me semble que parler de « dialogue grand public. Celui-ci n’entend alors que ce interreligieux », sans autre précision, est aussi qui s’est dit entre le pape et le shaykh et il flou que de parler de « dialogue finit par douter que le dialogue interreligieux international » ou de « dialogue a un quelconque intérêt, comme je le disais à interculturel », qu’aucun chercheur propos de la Déclaration commune signée à n’aborderait, il me semble, comme s’il Abou Dhabi. s’agissait de concepts définis. Je propose donc Une autre source récurrente de frustration de systématiquement préciser de quel vient de ce qu’on pense spontanément que les dialogue interreligieux nous parlons : responsables religieux sont capables d’une institutionnel, académique, de projets, de réflexion rationnelle sur leur foi, ce qui est voisinage, amical ou conjugal. rarement le cas. Tous les prêtres, tous les Je voudrais faire trois dernières remarques, pasteurs, les imams ou les rabbins, n’ont pas que je soumets à votre discussion. Ma des choses intelligentes à dire sur leur première remarque concerne les quatre types religion. Ou pour dire les choses autrement, de dialogue interreligieux que l’on trouve on peut être un excellent pasteur et n’avoir dans Dialogue et mission (1984), et qui sont qu’une capacité réflexive limitée sur sa propre devenus canoniques (alors même que le texte tradition religieuse. On demande beaucoup ne les présente que comme les formes trop rapidement à des croyants, leaders principales typiques) : le dialogue de vie, le religieux ou non, de représenter leur religion dialogue des œuvres, le dialogue des experts, et d’en dire quelque chose d’audible et de et le dialogue des expériences religieuses rationnel à des fidèles d’autres religions et à (DM 28‒35). Le dialogue de la vie tel que des non-croyants. Là encore, le public repart décrit dans Dialogue et mission me semble frustré et conforté dans l’idée que les religions être au croisement du (pseudo-)dialogue de n’ont rien de pertinent à dire, et qu’au mieux voisinage et du dialogue d’amitié. Ne pas elles ne parlent qu’à leurs propres fidèles. isoler ce (pseudo-)dialogue de voisinage me Quoi qu’il en soit, elles n’auraient rien semble aujourd’hui naïf : nous avons d’intéressant à se dire l’une à l’autre. En malheureusement appris qu’il ne suffit pas de revanche, lorsqu’on peut faire se rencontrer de vivre côte à côte pour se connaître. La plupart véritables théologiens, qui ont en outre du temps, quand on parle du « dialogue de 40

vie » on a en tête seulement les bonnes rendent-ils finalement pas la tâche impossible relations de voisinage, rien de plus, et il est aux gens normaux que nous sommes? N’ont- très naïf en 2019 de croire que ce type de ils pas mis la barre trop haut en réunissant en « dialogue » conduit à plus de paix. Le eux-mêmes plusieurs facettes du dialogue dialogue des œuvres de Dialogue et mission dont nous avons parlé plus haut? Si Dialogue correspond à ce que j’ai appelé le dialogue de et mission n’envisage pas la possibilité que le projets menés en commun, avec un dialogue puisse n’être « que » institutionnel, vocabulaire plus contemporain. Le dialogue c’est peut-être parce que les pionniers du des experts de Dialogue et mission correspond dialogue, qui avaient pour la plupart une à ce que j’appelle le dialogue académique. stature institutionnelle, réunissaient aussi les L’adjectif académique est là pour nous autres qualités de ce qui fait qu’un dialogue rappeler que la théologie est une science, avec peut être fructueux : un esprit critique, ses propres méthodes de vérification et de théologiquement informé, de l’amitié et du cohérence. Le quatrième type de dialogue respect pour l’autre, sa foi et ses choix selon Dialogue et mission, le dialogue de éthiques, et des projets dans lesquels l’expérience religieuse, me semble impossible s’engager ensemble, au quotidien. En s’il n’est pas enraciné dans l’amitié, et c’est attendant de réunir en soi toutes ces qualités, pour cela que je préfère l’appeler dialogue de il me semble qu’il est prudent de bien l’amitié. Je trouve cela essentiel à dire, pour distinguer les types de dialogue, afin de ne pas éviter une fois de plus la frustration de engendrer plus de frustrations. constater que toute rencontre de moines et de Ma troisième et dernière remarque concerne soufis n’aboutit pas nécessairement à grand- une réflexion que j’entends systématiquement chose. Et comment en serait-il autrement? lors de conférences où je parle de dialogue Comment ouvrir son âme à l’autre, si une interreligieux. J’entends souvent les gens se amitié et une estime réciproques ne sont pas plaindre que le dialogue interreligieux ne sert déjà là entre nous? Dialogue et mission ne à rien, qu’il ne porte aucun fruit. Les papes parle pas du dialogue de la vie de couple, successifs ont multiplié les rencontres mais je pense qu’il est important, au-moins interreligieuses et nous avons l’impression de d’un point de vue pastoral, de distinguer ce ne pas avoir avancé sur le terrain. Il est très niveau. Quant au dialogue institutionnel, important de dire que les six différents types Dialogue et mission ne l’envisage pas du tout, de dialogue que je mentionne ci-dessus n’ont et cela me semble typique sinon d’une époque qu’un faible influence les uns sur les autres. pionnière du moins de l’impossibilité Le pape François peut bien rencontrer le d’envisager le dialogue comme un outil shaykh Amad al-Ṭayyib toutes les semaines, diplomatique et symbolique. Ce qui m’amène cela ne fera pas avancer la recherche à ma seconde remarque. théologique si les théologiens et les Nous sommes en effet probablement chercheurs ne prennent pas l’initiative de hypnotisés par des situations limites, situation travailler ensemble. Aucun projet commun pionnières, où les interlocuteurs ont été à la interreligieux ne sera lancé par le pape, ni par fois des responsables religieux, des les universitaires : c’est aux acteurs de la théologiens qualifiés et des amis de longue société civile de le faire. Et tout cela risque de date, impliqués dans des projets sur le terrain. ne pas améliorer les relations avec mon La parole de ces témoins exceptionnels fausse épouse musulmane ou avec mes amis de notre compréhension et ne nous permet plus confessions différentes de la mienne. C’est à de penser les dialogues interreligieux pour ce chacun de prendre ses responsabilités: qu’ils sont, mais elle les tue au moment même autorités religieuses, théologiens, citoyens, où elle les confond. Les grands amis, etc. On peut effectivement rêver que les « dialogueurs » — je pense à Massignon, au différents types de dialogue se fécondent cardinal Newmann, à Paul VI et Jean-Paul II, mutuellement, mais à trop attendre, nous Martin Buber, Bruno Hussar ou encore à perdons un temps précieux! l’imam Mūsā al-Ṣadr et à Ali Elsamman — ne (English translation of article on website) 41

Maria De Giorgi, MMX

Carità, Karuṇā /慈悲Jihi: insieme sulle vie del dialogo

Prima di tutto un “prudenza pedagogica” (ES 83.84); “sceglie i sincero grazie a mezzi propri” “rifugge da vani apriorismi” SEDOS, agli (ES 88). Solo così - prosegue Paolo VI – «si organizzatori di realizza l'unione della verità con la carità; questo Seminario, dell'intelligenza e con l'amore» (ES 85). in particolare a P. L'«unione della verità e della carità» già ci Peter Baekelmans, orienta nella riflessione di oggi che - dopo la e a tutti voi trattazione di Giustizia (Giudaismo) e Libertà presenti per avermi (Islam), ha per tema specifico proprio la dato la possibilità «Carità» in rapporto al Buddhismo. Tema non di essere qui, oggi, facile da trattare che richiede grande cautela con voi a condividere alcune riflessioni su un perché, come già scriveva il tibetologo tema che, come missionari, ci tocca sempre francese Jacques Bacot (1877 – 1965), «niente più da vicino. È vero che – come già scriveva è così ingannevole come la trasposizione di Qohelet più di due millenni fa – «non c'è termini da una religione all'altra»2. niente di nuovo sotto il sole» (Qoh. 1,9). Il mondo è sempre stato “plurale” o, meglio Non solo questione di termini ancora, “multiforme” per la varietà delle sue Nel Buddhismo non troviamo un termine culture, delle tradizioni religiose, degli corrispettivo a «carità» inteso in senso ordinamenti politici, come ci attestano cristiano, così come nel lessico cristiano non testimonianze storiche, culturali, troviamo equivalenti di termini buddhisti archeologiche, antropologiche, ecc. Ciò quali, «karuṇā, maitri, nondimeno non possiamo negare che oggi – 慈悲 jihi», generalmente tradotti nelle lingue anche a fronte di un processo di europee con “compassione”, "benevolenza", globalizzazione sempre più aggressivo – la "misericordia", "carità". La diversa accezione dimensione “plurale”, o meglio “multiforme”, di questi termini, infatti, rimanda non solo alla del nostro mondo si impone con un'urgenza irriducibile particolarità di ogni lingua ma nuova e chiede risposte nuove. soprattutto al nucleo veritativo che le due La “via del dialogo”, intrapresa dalla Chiesa Tradizioni custodiscono, e che questi termini cattolica soprattutto dal Vaticano II in poi, intendono rivelare. Terreno sacro, dunque, vuole proprio essere una risposta al «concerto quello della "verità", per avvicinarci al quale è dissonante, volubile, complesso del mondo doveroso «toglierci i calzari» (cfr. Es. 3,5) e contemporaneo»1 per citare quel grande Papa porci in un disarmato e sincero ascolto del dialogo che fu S. Paolo VI. Quale «arte di reciproco. spirituale comunicazione» (ES 83), il vero Quando il Cristianesimo affrontò per la «dialogo» - non un generico colloquiare ma il prima volta il mondo greco romano dovette «dialogo della salvezza» che ha il suo misurarsi – e non senza difficoltà – con la fondamento nella «intenzione (mens) stessa di sfida linguistica. Analogamente, quando il Dio» (ES 72) – esige “chiarezza”, “mitezza”, Buddhismo, all'inizio del I sec. d. C, raggiunse la Cina, una delle grandi sfide che i

1 Paulo VI, Udienza generale, Castel Gandolfo, 5 agosto, 1964 in w2.vatican.va/content/paul-vi/it/- 2 Milarépa. Ses méfaits. Sés épreuves. Son illumination audiences/1964/-documents/hf_p-vi_aud_19640805- (traduit du tibétain par J. BACOT), Fayard, Paris, 1971, .html. Cfr. anche Insegnamenti, II, p. 473. 19. 42

Maestri cinesi dovettero affrontare fu proprio riferimento costante del mio servizio quella della traduzione di termini e concetti missionario: «non so cosa crede quell'uomo, che non avevano un corrispettivo nella lingua ma voglio credere quello che crede lui»! cinese e il cui fraintendimento rischiava di Mirabile forza della testimonianza, mi dissi! alterare la genuinità stessa del Buddhismo. P. Arrupe era stato missionario in Giappone Nel IV secolo, il monaco e maestro Tao-an per lunghi anni prima di diventare preposito (312-385), particolarmente conscio di tale Generale della Compagnia di Gesù. Era a difficoltà e dei rischi che ne derivavano, mise Hiroshima durante il bombardamento atomico a punto la cosiddetta teoria delle «cinque e, con le sue conoscenze mediche, si prodigò perdite e tre difficoltà» che condizionano ogni senza sosta per aiutare la popolazione colpita. processo di traduzione e di mediazione Non fu questo, però, che impressionò l'allora culturale, proponendo alcune norme per giovanotto di Hiroshima. ovviare a tale inconveniente. Tra queste I giapponesi sono, infatti, molto solidali tra norme, Tao-an propose quella di non tradurre, loro e anche in quella tragica e drammatica bensì di semplicemente traslitterare, alcuni situazione non mancarono gesti e atti eroici di termini chiave che sarebbero inevitabilmente solidarietà e di aiuto reciproco. Quando chiesi impoveriti o traditi da qualsiasi traduzione. La a quel venerabile anziano cosa l'avesse colpito saggezza di tale visione si impone da sé, al punto da voler credere quello che credeva soprattutto a fronte di termini che, nelle P. Arrupe, mi rispose: «Non conoscevo P. rispettive Tradizioni, hanno specifiche Arrupe. Lo vidi solo agire, prodigarsi per gli accezioni e connotazioni, come nel caso, altri con amore, un amore "diverso" non so appunto, di "carità" e “karuṇā, maitri, jihi spiegare. Agiva come mosso da una Presenza 慈悲”. viva, benevola e luminosa, che traspariva in Per cogliere la specifica valenza di questi ogni suo gesto. Fu quello che mi affascinò e termini, la loro forza evocativa all'interno del mi spinse a farmi cristiano. Volevo conoscere Buddhismo e del Cristianesimo, il loro vissuto il segreto di quella "Presenza"». e la loro fecondità ai fini di un genuino Rimasi in silenzio, pensosa, mentre dentro "dialogo della salvezza", permettetemi di di me riecheggiavano le parole di Gesù: «Da partire dalla mia esperienza in Giappone. questo tutti sapranno che siete miei discepoli, se avrete amore gli uni gli altri» (Gv 11,35) e “Voglio credere quello che crede quelle di S. Paolo: «l'amore del Cristo ci quell'uomo” spinge» (2 Cor 5,14). Era il 1986. Ero arrivata in Giappone da poco più di un anno e ancora stavo studiando “Non mi lascerò vincere dalla pioggia, né il giapponese a Kobe, una bella e vivace città dal vento, non dalla neve, né dalla nella regione del Kansai. Per praticare la calura d’estate” (Miyazawa Kenji) lingua e familiarizzarmi con il mondo Terminato lo studio del giapponese, in giapponese, partecipavo ad alcuni incontri che agosto del 1987 mi trasferii presso il Centro di si tenevano in una parrocchia vicina. Un spiritualità e dialogo interreligioso giorno, durante uno scambio molto informale, Shinmeizan che stava allora nascendo. un anziano cristiano, originario di Hiroshima, Fondato dal saveriano P. Franco Sottocornola ci confidò di essersi fatto cristiano per aver con la collaborazione del Ven. Tairyu "visto" P. Pedro Arrupe. «Quando lo vidi - Furukawa, capo del tempio buddhista narrò – dissi a me stesso: "io non so cosa Seimeizan Schweitzer, Shinmeizan sorge sulle crede quell'uomo, ma voglio credere quello colline limitrofe a Nagomi, una cittadina della che crede lui"». provincia di Kumamoto, nel Giappone La sua testimonianza mi colpì occidentale. particolarmente e rimase per me un punto di

43

Come Centro di spiritualità e dialogo Furukawa, sempre pronto ad aiutare chiunque interreligioso, in si trovasse nel questi trent'anni bisogno, anche a Shinmeizan ha costo di pagare di potuto instaurare persona. Mi numerosi chiedevo, perciò, rapporti di amici- quale senso zia e collabora- avesse quel rac- zione con le conto, certamente diverse compo- narrato non nenti del mondo casualmente. religioso giappo- Nato nel 1920 nese e, in nella provincia di particolare, con il Saga, a nord-ovest mondo buddhista dell'isola di proprio grazie Kyushu, il Ven. alla mediazione Furukawa aveva del Venerabile vissuto in prima Furukawa, Interreligious Meeting at Shinmeizan persona il scomparso nel dramma della 2000. seconda guerra mondiale che aveva travolto Nei primissimi anni della mia presenza a anche il Giappone. Soldato di leva, a vent'anni Shinmeizan, durante una delle giornate di era stato mandato in Manciuria da dove venne studio che il Ven. Furukawa teneva rimpatriato perché ferito. Rimessosi in salute, regolarmente per i suoi discepoli e alle quali fu mandato dal padre, bonzo della Scuola partecipava anche la nostra piccola comunità Shingon, al Monte Koya, centro principale del di Shinmeizan, fui particolarmente colpita da Buddhismo Shingon, dove continuò il suo un aneddoto (probabilmente un koan dello curriculum formativo e dove divenne monaco. Zen) che egli raccontò: "un Maestro buddhista Tornato in Kyushu, cominciò il suo servizio era in cammino con un gruppo di discepoli di bonzo in un piccolo tempio di campagna quando il gruppo si imbatté in un anziano che, della provincia di Saga dove cercava di dar con grande fatica, sospingeva un pesante corpo all'ideale che la poesia di Miyazawa carretto lungo una strada in salita. Uno dei Kenji (1896 -1933), "poeta-contadino" e discepoli, istintivamente, si staccò dal gruppo fervente fedele del Buddhismo Nichiren, e andò ad aiutare l'anziano che arrancava morto di stenti in solidarietà con la sua gente, lungo la via. Giunti però a destinazione, il gli aveva suscitato: Maestro chiamò il discepolo e lo riprese con severità. Suo compito, in quel momento, non Non mi lascerò vincere dalla pioggia era quello di occuparsi del vecchio lungo la né dal vento, non dalla neve strada con la pretesa di aiutarlo, ma di seguire né dalla calura d'estate [...] il Maestro e, indifferente a tutto, raggiungere A Oriente dove c'è un bimbo malato il più presto possibile l'illuminazione, ossia la andare e avere cura di lui, 'chiara visione delle cose'. Solo allora avrebbe a occidente dove c'è una madre affaticata potuto aiutare veramente gli altri". portare il suo covone di riso, Non nascondo che l'aneddoto, sul momento, a sud dove c'è un uomo che muore mi lasciò perplessa e pensosa. Perché – mi aiutarlo a non avere paura, chiedevo – veniva rimproverato l'unico a nord, dove c'è una lite o un processo discepolo che aveva dimostrato attenzione a portare la pace [...] una persona in difficoltà e prontezza nell'aiutarla? La perplessità cresceva Una poesia che il Ven. Furukawa amava pensando alle scelte di vita del Ven. citare spesso a memoria, come un mantra, e 44

che fu per lui di grande ispirazione. Stabilitosi in occasione della morte dell'imperatore poi a Tamana, nella provincia di Kumamoto, Showa (7 gennaio 1989), venne rimesso in nel 1952 divenne cappellano delle carceri di libertà. All'uscita dal carcere, fu accolto al Fukuoka all'interno delle quali vi era una tempio Seimeizan Schweitzer dove visse vari sezione riservata ai condannati a morte. anni. Ho potuto conoscere personalmente Avvicinando i detenuti e raccogliendo le loro Kenjiro Ishii e ascoltare più volte la sua confidenze, Furukawa presto si convinse testimonianza. dell'innocenza di due di essi: Takeo Nishi e Kenjiro Ishii, condannati per omicidio e “Non posso fare a meno di piangere” rapina in seguito ad un incidente avvenuto a L'impegno solidale e "compassionevole" del Fukuoka il 20 maggio 1947 durante il quale Ven. Furukawa in favore degli ultimi non si era stato ucciso anche un mercante cinese. esauriva nella pur difficile e contrastata Si era all'indomani della fine del conflitto campagna in favore della revisione del mondiale, il Giappone, nella situazione di processo di Takeo Nishi e Kenjiro Ishii. Nel Paese sconfitto e occupato, per evitare 1985, si presentò a lui un testimone degli ulteriori tensioni con la Cina, aveva cercato di orrori della II guerra mondiale pregandolo di archiviare il caso il più presto possibile. collaborare a costruire, nei pressi di Tamana, Takeo Nishi e Kenjiro Ishii furono così un memoriale in ricordo delle centinaia di condannati senza i dovuti accertamenti. vittime cinesi morte in conseguenza dei lavori La certezza morale di trovarsi di fronte a forzati nelle locali miniere di carbone. due innocenti condannati a morte Profondamente colpito da tale richiesta, ingiustamente non dava pace a Furukawa che, Furukawa non solo collaborò con la nascente dopo aver sollecitato la collaborazione di Associazione, ma ne divenne ben presto avvocati e giuristi, nel 1961 avviò una presidente. L'anno successivo sul monte campagna nazionale per ottenere la revisione Shotai, prospiciente il luogo dell'ex campo di del processo e la liberazione di Nishi e Ishii. concentramento, fu eretta una stele in Diede inoltre vita a un movimento contro la memoria delle vittime cinesi. pena di morte impegnando tutti i mezzi che In quell'occasione, come Presidente aveva e riducendosi in povertà nonostante dell'Associazione, Furukawa prese contatto avesse figli ancora in giovane età. In seguito a con la Croce Rossa Cinese grazie alla tale campagna, Tadashi Mukai, Presidente mediazione della quale diede inizio a dell'Associazione luterana Albert Schweitzer pellegrinaggi annuali di riconciliazione e di di Kobe, in possesso di una preziosa reliquia pace in Cina, soprattutto in luoghi del dr Schweitzer, la consegnò al Ven. particolarmente evocativi come il Ponte Furukawa come segno di condivisione e di Marco Polo, a Pechino – dove aveva avuto appoggio alla difficile campagna intrapresa. luogo l'incidente" che portò all'aperto conflitto Profondamente commosso da tale gesto, cino-giapponese – e a Nanchino, tristemente Furukawa accolse la reliquia, tuttora noto per l'eccidio perpetrato nel 1937 dalle conservata gelosamente nel Tempio truppe giapponesi. Scopo dei pellegrinaggi Seimeizan che, da allora – in onore del organizzati dal Ven. Furukawa era quello di missionario cristiano – prese il nome di pregare per le vittime di entrambi i Paesi e di Tempio Seimeizan Schweitzer. favorire rapporti di riconciliazione e di pace Intanto, nel giugno 1974, il mite e taciturno tra il popolo giapponese e quello cinese. Dal Takeo Nishi, che passava il tempo 1989, alcuni membri della Comunità di trascrivendo sutra e dipingendo immagini di Shinmeizan, P. Sottocornola, io stessa, Buddha, fu giustiziato. Una grande prova per insieme ad alcuni cristiani giapponesi, Furukawa che, per contro, intensificò gli affiancammo il gruppo di buddhisti sforzi per ottenere la liberazione di Kenjiro giapponesi che, sotto la guida del Maestro Ishii, al quale venne dapprima commutata la Furukawa, si recavano annualmente in condanna a morte in carcere a vita e, pellegrinaggio di pace a Pechino e a successivamente, grazie all'amnistia concessa Nanchino. Dopo alcuni anni, però, si sentì 45

l'esigenza di esprimere la volontà di conoscere più in profondità la fonte ispiratrice riconciliazione, di amicizia e di pace tra i due del suo agire. Paesi anche con un gesto concreto e visibile. Un giorno si presentò l'occasione propizia e, Nacque così l'idea di costruire insieme, ricordando l'aneddoto da lui narrato più volte cristiani e buddhisti, un Centro di del giovane discepolo rimproverato dal riabilitazione per Bambini disabili a Maestro per aver aiutato un anziano in Fangshan, nei pressi di Pechino. difficoltà, osai chiedergli il significato di tale Dopo non poche difficoltà, nell'ottobre insegnamento. 1997, grazie soprattutto all'attivo Con pazienza, il Ven. Furukawa mi spiegò coinvolgimento di P. Sottocornola che si era allora che per il Buddhismo la suprema virtù è impegnato a trovare fondi e collaborazione 慈悲jihi, ossia la compassione e la per la gestione, presente anche il Ven. benevolenza verso tutti gli esseri senzienti, Furukawa, fu finalmente inaugurato il Centro indiscriminatamente. Il termine giapponese di riabilitazione di Fangshan come segno 慈悲jihi, grazie alla forza evocativa degli concreto anche della collaborazione ideogrammi, condensa in un unico lemma i buddhista-cristiana. termini sanscriti karuṇā e maitri (Pāli, mettā) comunemente tradotti nelle lingue occidentali La vera "grande compassione" con: "compassione", "pietà", "empatia"; (大 悲 daihi) "amore", "benevolenza", "carità". Questa impegnativa iniziativa fu un L'ideogramma 慈ji – continuò il Ven. momento importante e fecondo del nostro Furukawa che tra l'altro era un eccellente cammino di dialogo, sia sul piano concreto maestro di calligrafia giapponese - esprime della collaborazione sia, soprattutto, su quello affezione, tenerezza, benevolenza; spirituale della condivisione delle ragioni l'ideogramma, hi悲 esprime invece ispiratrici che l'avevano animata e sostenuta. condivisione del dolore e della sofferenza Convinto buddhista, il Ven. Furukawa altrui. Uniti insieme, questi due ideogrammi, credeva nel dialogo soprattutto con la Chiesa esprimono il cuore benevolo, cattolica. Nelle sue conferenze ripeteva spesso compassionevole del Buddha, vero ideale a che Nostra Aetate era una pietra miliare, non cui ogni buddhista deve pervenire. solo per la Chiesa ma per tutte le Religioni e Per raggiungere questa meta, però, la via è auspicava che un lunga. Solo chi è analogo Documento giunto all'illumina- vedesse presto la luce zione, ossia alla anche all'interno del "chiara visione del Buddhismo. Nutriva reale", può sperimen- una profonda tare la vera "grande ammirazione per compassione". Solo Madre Teresa di chi – guidato dal Calcutta, che ebbe la Buddha – comprende gioia di incontrare che tutto è "vuoto", due volte, e che Interfaith Chanting in Chapel impermanente, che tutti considerava un gli esseri non sono che bodhisattva dei tempi moderni. Non esitava a «una combinazione di forze o energie mentali dire che la scelta incondizionata per gli ultimi e fisiche in costante mutamento"3, privi quindi di Madre Teresa era per lui un modello e una di sostanza propria e perennemente esposti continua fonte di ispirazione. alla transitorietà del divenire, sente emergere Analogamente, di fronte all'infaticabile in sé la vera "grande compassione". impegno del Maestro Furukawa, a mia volta mi sentivo provocata dalle sue scelte e dal suo 3 esempio. Ciò accresceva in me il desiderio di W. Rahula, L'insegnamento del Buddha, Paramita, Toma, 1994, p. 46

Lungo e graduale – mi spiegò il Maestro Hiroshima riferite a P. Arrupe: «Agiva come Furukawa - è il cammino verso questa meta. mosso da una Presenza viva, benevola e Non a caso, il Buddhismo parla di "piccola luminosa, che traspariva in ogni suo gesto. Fu compassione", di "media compassione" e di quello che mi affascinò e mi spinse a farmi "grande compassione". cristiano. Volevo conoscere il segreto di La «piccola compassione» (shōhi 小悲) è quella "Presenza"». quel sentimento/impulso che nasce istintivo "Vacuità" e "Presenza", "compassione" e nel cuore dell'uomo comune di fronte alla "carità": termini, concetti e cammini diversi sofferenza altrui. Chi agisce sotto questo ma non divergenti, convergenti ma non impulso non si rende ancora conto della vera uguali, che sentivo il bisogno di ricomporre in natura delle cose, ossia della loro una nuova sintesi. Fu in quel momento che il impermanenza e agisce, per così dire, ancora Ven. Furukawa mi chiese di parlargli più "in modo mondano". Il discepolo che si era dettagliatamente della carità cristiana. allontanato dal Maestro e dagli altri compagni per aiutare il vecchio in difficoltà, era mosso “Dio è Amore/Carità” (1 Gv 4,10) da questa «piccola compassione». Non è facile riassumere in questo contesto il La «compassione media» (chūhi 中悲), colloquio di allora. Sollecitata dal Maestro, invece, anima l'agire dell'arhat, il monaco del cercai di spiegare come amore/carità sia al Buddhismo primitivo, ossia di colui che cuore del messaggio cristiano perché Dio avendo percepito l'impermanenza di tutte le stesso è "amore/carità". Come, infatti, scrive cose, intraprende il cammino verso l'evangelista Giovanni nella sua prima lettera: l'illuminazione durante il quale impara a «Dio è amore» (Deus caritas est). E ancora: guardare ogni realtà con distacco e libertà «In questo sta l'amore: non siamo stati noi ad interiore, con "compassione" appunto. amare Dio, ma è lui che ha amato noi e ha Infine, la «grande compassione» (大悲daihi) mandato il suo Figlio . Carissimi, se Dio ci ha è quella dei Buddha e dei bodhisattva che – amato, anche noi dobbiamo amarci gli uni gli avendo contemplato la vacuità del tutto e altri» (1 Gv 4,10). avendo compreso che tutto è relativo e Questo e non altro è il fondamento, la radice interdipendente, che nulla ha in sé la ragione dell'amore/carità cristiano al punto che – del proprio esistere e che tutto ciò che nasce scrive ancora S. Giovanni – «Se uno dicesse: inevitabilmente muore - provano per tutti gli "Io amo Dio", e odiasse il suo fratello, è un esseri senzienti, indiscriminatamente, un mentitore. Chi infatti non ama il proprio sentimento di compassione e di benevolenza, fratello che vede, non può amare Dio che non operando a che tutti giungano vede". (1 Gv 4,19 -20). all'illuminazione, ossia alla "chiara visione" Gli spiegai come per esprimere l'irriducibile del reale. "novità" dell'amore cristiano, già il greco Questa spiegazione fu per me una piccola neotestamentario aveva dovuto fare "illuminazione" che mi aiutò a meglio un'accurata scelta di termini. Non eros, né comprendere come per il Buddhismo philia bensì il poco usato agape fu scelto "vacuità" e "compassione" siano dagli evangelisti. Una scelta che il latino della indissolubilmente legate e come non si possa Vulgata, a sua volta, rese non con amor bensì comprendere rettamente l'una senza l'altra. con caritas, termine legato al greco karis Non a caso, gli studiosi buddhisti definiscono (grazia, dono), più adatto di "amor" a «cuore del Buddhismo» proprio l'intuizione di esprimere un amore gratuitamente ricevuto e pratītya samutpāda, ossia la "suprema verità" gratuitamente donato. (paramartha) del divenire interdipendente di Purtroppo il termine giapponese 愛ai, tutte le cose, che folgorò Śākyamuni nella utilizzato per tradurre la "novità" cristiana notte dell'illuminazione. dell'amore/agape/caritas" di cui parlano Gesù In quel momento, per contro, mi tornarono e il Nuovo Testamento, è molto ambiguo e alla mente le parole dell'anziano cristiano di crea non poche perplessità nel giapponese comune e, in particolare, nel buddhista per il 47

quale "ai” 愛 mantiene l'irriducibile La sua osservazione mi colpì profondamente connotazione di eros, di una passione egoista e mi fece comprendere come il vero dialogo da cui liberarsi. È comprensibile, dunque, debba saper e poter suscitare anche domande. come l'affermazione: "Dio è amore" da cui L'osservazione del Ven. Inoue tocca, infatti, deriva il "se Dio ci ha amato, anche noi un punto nevralgico del dialogo dobbiamo amarci gli uni gli altri», suoni buddhista/cristiano e cioè la concezione particolarmente problematica al Buddhismo dell'essere umano: "combinazione di forze o che prescinde da Dio e che mantiene un energie mentali e fisiche in perenne rigoroso silenzio sulle grandi questioni mutamento e trasformazione" o "persona" metafisiche. dall'insopprimibile unicità, soggetto auto- Riconoscendo l'inadeguatezza dei termini e cosciente e libero, creato a immagine e del linguaggio, il Ven. Furukawa confermava somiglianza di Dio e, addirittura "capax indirettamente quanto scriveva il già citato Dei"4?" Jacques Bacot e, cioè che «niente è così Solo tenendo conto di queste fondamentali ingannevole come la trasposizione di termini differenze possiamo comprendere il da una religione all'altra" e, quindi, la riferimento ultimo della karuna/jihi 慈悲 necessità di un'adeguata mediazione culturale buddhista e della "carità" cristiana. Da una come base per un autentico e fruttuoso parte, la visione del Vuoto, dell'impermanenza dialogo. Cammino lento che esige e della contingenza di tutte le cose, dall'altra "chiarezza", "mitezza", "prudenza la Presenza viva e vivificante di un pedagogica", "gradualità" come dice S. Paolo Dio/Persona, che conosce ciascuno per nome, VI nella sua Ecclesiam Suam, e che ci fa umili che chiama all'essere ogni creatura e la pellegrini verso la Verità. Un cammino che è conserva nell'amore. Prospettive ancora agli inizi ma che certamente darà i suoi apparentemente inconciliabili che frutti. Ne ho avuto anche recentemente una paradossalmente possono invece offrire piccola conferma. inedite possibilità di dialogo nella misura in Da anni sono membro di un gruppo di cui sono espressione della inesausta ricerca dialogo cristiano/buddhista che si è formato a umana circa quei "reconditi enigmi della Fukuoka e che si riunisce periodicamente. condizione umana" che sono alla base di ogni Siamo, di fatto, un gruppo di "amici" che autentica esperienza religiosa. Come, infatti, cercano di conoscersi meglio, al di là di ogni autorevolmente ci dice la Dichiarazione precomprensione. Al gruppo partecipano conciliare Nostra Aetate: bonzi del Buddhismo Tendai, Zen, Jdo Gli uomini attendono dalle varie religioni la Shinshū, cattolici e protestanti. Ogni anno risposta ai reconditi enigmi della condizione scegliamo un tema comune che viene poi umana, che ieri come oggi turbano affrontato dalle diverse prospettive. L'anno profondamente il cuore dell'uomo: la natura scorso fu scelto il tema della dignità umana e dell'uomo, il senso e il fine della nostra vita, il a me fu chiesto di presentare la prospettiva bene e il peccato, l'origine e lo scopo del cristiana. dolore, la via per raggiungere la vera felicità, Partendo dalla concezione biblica dell'uomo la morte, il giudizio e la sanzione dopo la come "imago Dei", parlai della inalienabilità morte, infine l'ultimo e ineffabile mistero che della dignità di ogni persona umana dal punto circonda la nostra esistenza, donde noi traiamo di vista cristiano. Nel dibattito che seguì, un la nostra origine e verso cui tendiamo (NA 1). giovane bonzo della Scuola Jdo Shinshū disse: "ho bisogno di approfondire quello che (English translation of article available hai detto perché ho capito che, come on SEDOS website) buddhista, non ho nessun fondamento dottrinale per fare un discorso sui diritti umani".

4 Catechismo della Chiesa Cattolica, cap. I 48

Note conclusive le loro pene, i loro problemi e le loro preoccupazioni umane. È nel contesto di questa ricerca condivisa • Il dialogo delle opere, dove i cristiani e che si situa la bellezza e la sfida del dialogo gli altri collaborano in vista dello sviluppo tra credenti di diverse Tradizioni religiose alla integrale e della liberazione della gente. ricerca della Verità: "Colui che crede", infatti, • Il dialogo degli scambi teologici, dove "è colui che cerca la verità e vive in base ad gli esperti cercano di approfondire la essa" ci dice il più recente documento comprensione delle loro rispettive eredità emanato dal Pontificio Consiglio per il religiose e di apprezzare i valori spirituali gli dialogo interreligioso: Dialogo nella verità e uni degli altri. nella carità (2014), specificando che "nel • Il dialogo dell'esperienza religiosa, dove promuovere il dialogo nella verità, i seguaci persone radicate nelle proprie tradizioni delle diverse religioni sono invitati a rendere religiose condividono le loro ricchezze esplicito il contenuto delle loro credenze" con spirituali, per esempio per ciò che riguarda la "rispetto, attenzione, gentilezza, fiducia, preghiera e la contemplazione, la fede e le vie umiltà, pazienza, perdono, l'accettazione della ricerca di Dio e dell'Assoluto. reciproca dell'altro come membro della stessa La risposta alla «chiamata» ecclesiale del famiglia umana e il desiderio di condividerne dialogo, nelle sue diverse forme non può le gioie e i dolori". essere lasciata al caso, o all'iniziativa di Una sfida articolata e complessa per singoli. Deve essere assunta e coordinata dalla rispondere adeguatamente alla quale comunità in tutte le sue fasi in modo occorrono un'appropriata formazione e responsabile e graduale. specifiche competenze. Come scrive, infatti, Ad esempio, la collaborazione e la S. Giovanni Paolo II nella sua enciclica condivisione di un impegno sociale a servizio missionaria, Redemptoris Missio: «Tutti i della promozione umana, l'esercizio stesso fedeli e le comunità cristiane sono chiamati a della carità/karuṇā/jihi che può accomunare in praticare il dialogo, anche se non nello stesso molti modi Cristiani e Buddhisti a livello di 5 grado e forma» . dialogo della vita e delle opere, non Non a caso, subito dopo le affermazioni esauriscono gli spazi del dialogo appena citate, Dialogo nella verità e nella interreligioso, bensì lo stimolano ad orizzonti carità ripropone le quattro forme di dialogo più ampi. Nel suo servizio all'essere umano, la già presentate sia in Dialogo e missione, carità/karuṇā non può limitarsi ad un aiuto emanato dall'allora Segretariato per i non solo materiale, ad una simpatia solo cristiani, nel 1984, e, più recentemente, da psicologica, ma deve saper colmare l'anelito Dialogo e annuncio, emanato dal Pontificio più profondo dell'essere umano, la sua sete e Consiglio per il dialogo interreligioso nel fame di verità. A nulla, o a troppo poco, 1991. Sono forme, divenute ormai classiche, servirebbe una "compassione" o un "amore" per mettere in atto le quali occorrono per gli esseri umani che lasciasse inappagato un'adeguata preparazione, competenze il loro supremo anelito, e insoddisfatto il loro specifiche e interazione reciproca. supremo bisogno di indagare «l'ultimo e Vale la pena riprendere sinteticamente ineffabile mistero che circonda la nostra queste quattro forme di dialogo anche in esistenza» (NA 1). questo contesto: Va inoltre aggiunto che la consonanza di atteggiamenti e di comportamenti che • Il dialogo della vita, dove le persone si abbiamo colto tra karuṇā e carità rimandano, sforzano di vivere in uno spirito di apertura e di fatto, a concezioni del reale, dell'essere di buon vicinato condividendo le loro gioie e umano, della Realtà Ultima profondamente diverse. Sono proprio queste "divergenze" che, a ragione, sollecitano il dialogo 5 Giovanni Paolo II, Lettera Enciclica Redemptoris dell'esperienza religiosa e degli scambi Missio, 7 dicembre 1990, n. 57 49

teologici perché il dialogo della carità non può interrogarci sui passi fatti in questa direzione rinunciare al dialogo della verità. È piuttosto e chiederci in che misura il dialogo chiamato ad aprirgli la strada e a facilitarne il interreligioso è stato realmente assunto come percorso. Come scrive, infatti, Benedetto XVI compito prioritario della missione nella sua enciclica Caritas in veritate: evangelizzatrice della Chiesa e in quale «Difendere la verità, proporla con umiltà e misura gli istituti religiosi e missionari hanno convinzione e testimoniarla nella vita sono investito personale, forze e mezzi per forme esigenti e insostituibili di carità»6. promuoverlo. Il convegno attuale con le sue Analogamente, però, anche il dialogo della stimolanti tematiche può essere una verità non avrebbe alcun valore se non fosse provvidenziale occasione per riconsiderare e promotore del dialogo della carità. riprendere le felici intuizioni e le opportune Proprio le radicali differenze sul piano proposte di quel convegno. Un altro motivo antropologico e metafisico aprono il dialogo per ringraziare nuovamente gli organizzatori e cri-stiano/buddhista ad orizzonti inediti la cui i partecipanti all'incontro di oggi. Con esplorazione richiede, oggi più che mai, l'augurio di più concreti risultati! operatori preparati e consapevoli da ambo le parti. (English translation of article Il dialogo interreligioso – che non può available on SEDOS website) assolutamente essere lasciato all'improvvisazione e alla buona volontà dei singoli – esige infatti una formazione adeguata dei suoi operatori, soprattutto all'interno della vita religiosa e missionaria. Il 63° incontro semestrale dell'Unione Superiori Generali, tenutosi a Roma dal 26 al 29 novembre 2003, aveva avuto per tema: Il dialogo interreligioso, compito prioritario della vita consacrata. In quell'occasione – a partire dalla Esortazione Apostolica Vita consacrata di S. Giovanni Paolo II - fu ribadita non solo l'importanza del dialogo come parte della missione evangelizzatrice della Chiesa, e conseguentemente il dovere degli Istituti di vita consacrata di impegnarsi in questo campo secondo il rispettivo carisma, ma anche l'urgenza di una adeguata preparazione da avviare «nella formazione iniziale e nella formazione permanente, come pure nello studio e nella ricerca, dal momento che in questo non facile settore occorre profonda conoscenza del cristianesimo e delle altre religioni, accompagnata da fede solida e da maturità spirituale ed umana»7. A distanza di sedici anni, però, per non (Workbook by Sr. Maria Hornung, MMS ) rimanere prigionieri di slogan e di mode di pensiero del momento, penso sia doveroso

6 Benedetto XVI, Lettera Enciclica, Caritas in veritate, 29 giugno, 2009, n. 1 7 Giovanni Paolo II, Esortazione Apostolica Vita Consacrata, 25 marzo 1996, n. 102. 50

Jean Druel, OP

Le dialogue comme un art

Une « histoire de la vérité » reste interreligieux, j’ai trouvé efficace de certainement encore à écrire, une histoire qui distinguer les quatre types suivants, en prenne en compte l’évolution du concept, son fonction de leur autorité de validation. étendue, ses différentes définitions. Les philosophes et les mystiques, et chacun a. Énoncés dogmatiques/théoriques d’entre nous, bien qu’inconsciemment en Les énoncés dogmatiques, théoriques, sont général, a sa propre définition de la vérité, au validés par une autorité religieuse (le Vatican, moins en tant que concept opérationnel, une par exemple), par un consensus de chefs définition pratique. Que je définisse pour moi- religieux, de croyants ou d’universitaires. même la vérité comme l’adéquation entre ce Chaque religion, chaque confession a sa que je ressens et ce qu’on m’a appris, ou bien propre façon de valider ou d’invalider des comme le contenu de la révélation, même si énoncés dogmatiques donnés. Par exemple, si cette révélation ne couvre pas tous les champs je dis que Marie n’est pas restée vierge après du savoir, ou encore comme un mystère la naissance de Jésus parce qu’il est dit dans le insondable connu de Dieu seul, chacun a Nouveau Testament que Jésus avait des frères besoin pour vivre au jour le jour de s’être et sœurs, cette affirmation est fausse du point forgé consciemment ou inconsciemment, sa de vue dogmatique catholique, mais peut être définition pratique de la vérité. C’est par ce vraie (ou neutre) du point de vue d’un autre biais que je voudrais aborder la question du dogme chrétien. Il est intéressant ici de se dialogue comme un art, en construisant avec demander qui valide ce genre d’énoncés dans vous ma définition pratique de la vérité. Ni une religion ou une confession donnée. La plus, (je ne prétends évidemment pas donner question est particulièrement délicate dans le une définition unique et définitive), ni moins cas de l’Islam, où l’autorité est très diffuse. (j’ai l’intention de proposer des outils Elle existe, bien évidemment, mais elle est intellectuels utiles aux acteurs du dialogue gérée très différemment du catholicisme, de interreligieux, surtout dans sa composante manière beaucoup plus horizontale. Est-ce le théologique et académique). cas dans toutes les confessions islamiques? Comment les individus font-ils face à cela? 1. Quatre types de vérité Où retournent-ils pour vérifier la validité d’un énoncé dogmatique donné? La question de la vérité est L’énoncé suivant fait clairement partie du fondamentalement liée à l’autorité de sa dogme islamique: « Muhammad est l’envoyé validation. Qui valide la vérité d’un énoncé de Dieu, son prophète », mais qui vérifie cet donné ? Sur le plan pratique, dans les énoncé? Peut-on être musulman et ne pas tenir discussions interreligieuses, on peut distinguer cet énoncé? On ne peut clairement pas être quatre types d’énoncés, selon quatre types catholique et tenir que le Christ n’est pas différents d’autorités de validation de ces réellement présent dans les espèces vérités. Cela signifie que nous sommes consacrées, même après la fin de la confrontés à quatre types de vérité dans les célébration eucharistique. Mais dans le cas du énoncés que nous échangeons dans nos catholicisme, il est plus facile de vérifier le discussions sur Dieu et sur la religion. Il y en contenu du dogme que dans l’islam. Et dans a évidemment beaucoup d’autres, je ne les autres religions? Il est tout à fait légitime, prétends pas les épuiser, mais sur le plan dans une discussion avec des croyants pratique et dans un contexte de dialogue d’autres religions, de leur demander qui valide 51

les dogmes, s’il y a un corpus de dogmes ou (culturels ou sentimentaux) de manière non, et il est tout à fait légitime de vérifier si scientifique et historique. Cependant, le ce qu’ils annoncent correspond à la réalité. Si prestige dont jouissent les énoncés par exemple un bouddhiste vous dit qu’il n’y scientifiques ne doit pas faire oublier que ce a rien à croire, pas de dogme dont la vérité qui fait qu’ils sont scientifiques, c’est qu’ils serait validée par un processus donné, et que sont réfutables. Il n’y a pas de vérité vous entendez un bouddhiste en corriger un scientifique définitive, par définition. Si de autre sur un point de doctrine, vous pourrez nouvelles preuves sont apportées, de légitimement demander ce qui se passe. nouvelles sources mises à jour, ou si de nouvelles expériences sont faites, la vérité b. Énoncés historiques/scientifiques scientifique devra évoluer. Elle n’est pas Les énoncés historiques/scientifiques sont l’objet d’une décision humaine ni d’une validés par un processus qui doit être révélation, qu’il faudrait accepter sans preuves reproductible et par des sources qui doivent reproductibles, sur la seule parole de ceux qui être vérifiables. Paradoxalement, c’est le type la contrôleraient de vérité le plus faible, car de nouvelles . données, de nouvelles expériences, de c. Énoncés culturels/symboliques nouvelles sources découvertes obligeront à Les énoncés culturels, ou symboliques, sont reconsidérer l’énoncé. Par exemple, nous validés par la pratique collective, par la pouvons dire au niveau historique que le recherche sociologique, par les sondages christianisme primitif s’est répandu en Égypte d’opinion, etc. Au niveau dogmatique, l’Islam à travers les communautés juives, mais de peut enseigner que le ḥijāb est un devoir nouvelles découvertes pourraient remettre en religieux (vérité dogmatique), et question cette vérité scientifique. De même, à historiquement, il est possible d’étudier la propos du lien entre l’alphabet arabe et la manière dont le ḥijāb a été effectivement mise par écrit du Coran, dont on pense porté par les femmes dans les différentes actuellement qu’ils se sont développés régions islamiques, à différentes époques. parallèlement. Si l’on découvrait des Mais il est également possible de dire que la inscriptions arabes dans un alphabet culture occidentale considère généralement le « coranique » mais antérieurs au VIIᵉ siècle, il ḥijāb comme un outil de discrimination à faudrait reconsidérer le lien entre le Coran et l’égard des femmes. La valeur symbolique du l’alphabet arabe. ḥijāb dans différentes cultures peut varier Mais c’est aussi un type d’énoncé considérablement : modestie féminine, extrêmement oppression puissant, car des femmes tout le monde par les peut se mettre hommes, d’accord symbole de dessus. Si l’on féminité, etc. se met Certes, la d’accord sur la culture valeur des évolue et les sources et sur valeurs la méthode symboliques d’analyse de Message from Pontifical Council for Interreligious Dialogue ne sont pas ces sources, on distributed on the month of Ramadan éternelles, peut arriver à un consensus qui dépasse nos elles peuvent être remises en question, mais différences dogmatiques. Tout est objet de ignorer l’autonomie de ce niveau et sa propre science : on peut étudier le dogme vérité conduit généralement à des scientifique, son histoire, ses développements. malentendus dans le dialogue, surtout le De même on peut étudier les énoncés suivants dialogue interreligieux. 52

De même, si l’on veut prendre un exemple est important à un moment ou à un autre de dans le domaine chrétien, on peut parler de pouvoir le dire. Le risque de taire ce niveau l’eucharistie d’un point de vue dogmatique personnel est qu’il ne pourrisse toute la (présence réelle, par exemple), du point de discussion, en faisant surface dans tous les vue historique (l’invention de la messe non-dits. quotidienne, par exemple), ou d’un point de vue symbolique. Symboliquement, les 2. Distinguer pour mieux dialoguer chrétiens peuvent considérer le mystère de l’eucharistie comme une inhabitation de Dieu Maintenant que cette simple typologie de en l’homme, ou comme le symbole du don de quatre types d’énoncés est mise en place, il sa propre vie que Jésus fait aux hommes, ou me faut insister sur le fait qu’il est inefficace encore comme un symbole du festin éternel. de répondre à un niveau différent de celui de Mais on pourrait aussi considérer l’eucharistie mon interlocuteur. Par exemple, si quelqu’un comme une anthropophagie symbolique. Le remet en question la valeur symbolique de champ symbolique et culturel a sa propre ijāb dans sa culture (c’est un outil de autonomie. Les théologiens et les historiens domination masculine), il est totalement ne contrôlent pas ce que la culture véhicule. Il inefficace de répondre sur un plan dogmatique est tout à fait intéressant et utile de dialoguer (c’est un devoir religieux) ou sur un plan aussi à ce niveau. personnel (je suis mal à l’aise face à une femme en ijāb). Une fois que nous sommes d. Énoncés personnels/sentimentaux conscients de l’existence de ces différents Le dernier niveau est le niveau personnel, niveaux de vérité, il est crucial d’essayer de sentimental. Si je vous dis que j’aime mon les distinguer et non de répondre à un autre père, quelle est la vérité de cette affirmation ? niveau. Dans notre exemple sur la valeur Je suis la seule autorité de validation possible. symbolique du ijāb dans une culture donnée, Vous pouvez peut-être me prouver que j’ai il faut interroger la culture, les représentations tort, selon la façon dont j’interagis avec mon culturelles, artistiques ou littéraires. On peut père. Vous pouvez être choqués de me voir le même en faire l’histoire et en mesurer les traiter très durement. Mais en fin de compte, évolutions. c’est à moi de décider de la vérité de cette Si quelqu’un partage des informations affirmation. Vous pouvez m’interroger sur cet dogmatiques sur sa religion, sur des éléments amour un peu brutal, mais si je dis que je auxquels il croit, le dialogue aura pour but l’aime, c’est ma vérité. Dans le dialogue d’expliciter ces informations, d’en étudier le interreligieux, les sentiments jouent un rôle contour, de vérifier qu’elles font vraiment énorme et il est urgent de reconnaître leur partie du corpus de croyances que les croyants rôle. de cette religion sont censés croire et pas Il est possible de discuter de manière très uniquement du sentiment personnel de la intéressante sur les dogmes musulmans ou personne qui parle. Un chrétien chrétiens, sur le contenu de la foi (niveau fondamentaliste peut dire que l’Église théologique et dogmatique). Il est passionnant catholique croit en l’existence réelle, physique d’étudier l’histoire de ces dogmes, des d’Adam et Ève, mais il est facile de vérifier croyances, de leurs manifestations réelles que le catéchisme est muet sur cette question dans l’histoire. Il est très important de ne pas et que notre interlocuteur se trompe quand il négliger le niveau symbolique, culturel de le croit. Il peut être intimement, tous ces phénomènes, qui peut parfois être personnellement convaincu qu’Adam et Ève assez différent d’une culture à l’autre. Mais si ont réellement existé, mais ce n’est pas un l’on oublie le niveau personnel, sentimental, dogme catholique. Peut-être ce chrétien n’est- la discussion risque fort d’aller dans le mur. il pas catholique. Peut-être cette vérité fait- Par exemple, si l’islam me fait peur, si je suis elle partie de son corpus dogmatique. Tout mal à l’aise devant une femme en niqāb, si cela est passionnant. Peut-être ce chrétien est- l’appel à la prière musulmane me stresse… il il catholique et il ne s’était jamais posé la 53

question en ces termes : il n’avait jamais peut-elle établir scientifiquement cette vérité ? pensé que son sentiment n’était qu’un Si j’en crois les dernières recherches sentiment et pas un dogme. scientifiques, il semblerait qu’il y ait plusieurs Une grande partie du contenu du dialogue foyers de peuplement humain originels, et pas interreligieux au niveau académique consiste un foyer de peuplement unique. Homo sapiens à expliciter ces niveaux, à se mettre d’accord a évolué à plusieurs endroits à la fois. De sur le niveau dont relève telle ou telle même, aujourd’hui, dans l’état actuel de nos affirmation. C’est donc avant tout de connaissances, le darwinisme est l’explication l’épistémologie. Cela n’est pas le cas du scientifique la plus probable pour l’origine de dialogue interreligieux au niveau l’espèce humaine, pas celle d’une institutionnel ou au niveau des projets descendance d’Adam et Ève. Si l’on reprend communs, par exemple, car dans ces deux cas, l’énoncé « Les humains sont les fils d’Adam il ne s’agit pas de « parler religion ». et Ève », est-il vrai dogmatiquement ? Cette question peut être reformulée ainsi : existe-t-il 3. Le principe de non-contradiction une institution religieuse qui exige de ses revisité croyants qu’ils croient en cette vérité ? Si cet énoncé n’est pas vrai dogmatiquement pour Les énoncés peuvent être vrais (ou faux, ou un catholique, et s’il n’est pas non plus vrai neutres) en même temps et à différents scientifiquement, il semble qu’il ait une niveaux. Ou encore, certains énoncés peuvent certaine valeur dans le champ symbolique, être faux (ou neutres) à un niveau mais vrais à qu’il puisse même avoir une certaine vérité un autre niveau. Par exemple, il est symbolique qui pourrait se formuler ainsi : objectivement faux pour un non-musulman de nous sommes tous, en tant qu’êtres humains, dire que Muammad est Prophète, mais frères et sœurs, fils et filles des mêmes l’énoncé devient historiquement vrai si le parents. Le christianisme est certainement même non-musulman dit que les musulmans porteur de cette vérité symbolique et ce serait croient que Muammad est prophète. Alors idiot de le nier au nom d’un scientisme étroit qu’il est historiquement prouvé que les qui ferait de la science le seul critère de toute musulmans croient que Muammad est vérité. prophète, il n’est pas historiquement Prenons un autre exemple. Suis-je le fruit de prouvable qu’il l’est réellement, parce que l’amour de mes parents ou le résultat de la c’est impossible à prouver (de même que c’est fécondation d’un ovule par un impossible à réfuter). La prophétie de spermatozoïde ? La question elle-même n’a Muammad est une vérité dogmatique et, en pas d’objet, car je n’ai pas à choisir entre les tant que telle, elle a son propre processus de deux, entre le niveau biologique et le niveau vérification. On peut se poser la question dans sentimental. Me forcer à choisir entre les deux l’autre sens : que faudrait-il pour prouver possibilités est aussi stupide que de me forcer historiquement, scientifiquement que à choisir entre Darwin d’un côté et Adam et Muammad est prophète ? Il faudrait une Ève de l’autre. La réalité est beaucoup plus définition sur laquelle tout le monde s’entend complexe et ne peut pas être réduite à un seul de ce qu’est un prophète, il faudrait ensuite niveau. des éléments confirmants que Muammad Un énoncé peut donc être vrai à un niveau et remplit ces conditions, et, comme il est mort faux à un autre, et deux énoncés apparemment depuis quatorze siècles, des sources contradictoires peuvent être vrai chacun en vérifiables et acceptables par tous qu’il son registre. Une grande confusion se produit remplit ces conditions. lorsque les niveaux sont mélangés ou lorsque Un autre exemple est l’origine des êtres nous faisons semblant que ces différents humains. Quelle est la vérité de l’énoncé niveaux n’existent pas. suivant : « Les humains sont les fils d’Adam et Ève » ? Peut-on le prouver historiquement ? Ou plutôt, quel genre de preuve scientifique 54

4. La beauté mortelle du aux dépens de la diversité intérieure affinée de fondamentalisme la réalité.

Cela m’amène à ma définition personnelle, 5. La vérité comme Dieu pratique, de l’extrémisme, qui est la négation de la simple existence de différents niveaux La recherche de l’unité de la vérité ne peut de vérité. C’est une définition que je ne me se faire que d’une manière radicale. Cette risquerais à appliquer rétrospectivement à quête est radicale, parce que la question de la saint Augustin ou à saint Thomas d’Aquin, vérité est à la racine de ce qui fait vivre auxquels on ne peut certainement pas nombre de nos contemporains, mais c’est reprocher une épistémologie différente de la certainement un défi énorme que d’essayer nôtre. Un fondamentaliste refuse la simple d’intégrer ces dimensions mentionnées ci- idée que le récit dogmatique peut différer du dessus, surtout dans un monde qui devient de récit scientifique, qu’éventuellement les plus en plus complexe, avec de plus en plus personnes ont des sentiments contradictoires de données à traiter. À cet égard, l’approche — ou n’étant pas en adéquation parfaite — fondamentaliste ne peut produire aucun avec les dogmes. Les catholiques croient que résultat, car elle prétend apporter une réponse l’hostie et le vin se transforment réellement en rapide et simple à une réalité de plus en plus Corps et Sang du Christ et que la présence complexe, au fur et à mesure que les sacramentelle demeure même après la fin de connaissances augmentent. la messe. C’est une vérité dogmatique. Sur le Dans de nombreuses traditions religieuses, plan scientifique, le pain et le vin restent du Dieu est considéré comme la vérité ultime et pain et du vin, ni plus ni moins. Rien n’a sa validation ultime. C’est certainement le cas changé et il serait fondamentaliste de dire le dans l’Islam, où al-aqq est l’un des Noms de contraire, de prétendre que d’un point de vue Dieu, et c’est certainement vrai dans le scientifique quelque chose a changé. D’un christianisme, où, dans le cadre de autre côté, je suis peut-être un catholique très l’Incarnation, Jésus dit de lui-même qu’il est pieux, mais je ne sens pas dans mon cœur la la vérité. présence du Christ, présence que ma foi Cela fait de la quête d’une vérité unifiée une proclame être dans les espèces consacrées. Et quête spirituelle, une quête spirituelle ce serait fondamentaliste — selon ma radicale. Nous entendons trop souvent des définition pratique — de me forcer à ressentir expressions telles que « musulmans modérés » ce que je professe ou de m’accuser ou « chrétiens modérés ». Or ce n’est pas de d’apostasie parce qu’il y a une différence modération dont nous avons aujourd’hui entre mon sentiment et ma foi. besoin. Nous avons besoin de musulmans et La simple idée que quelque chose peut être de chrétiens « radicaux », radicalement vrai à un niveau, non pertinent à un autre, et dévoués à la quête d’une vérité unifiée, vérité faux à un troisième niveau est odieuse pour qui nous tient, plus que nous ne la tenons, les fondamentalistes. De la même manière, les quête de toute une vie. En d’autres termes, le fondamentalistes n’aiment pas l’idée de ce qui fondamentaliste peut penser qu’il détient la peut apparaître comme des vérités vérité, mais le chercheur radical sait que c’est « parallèles ». Cependant, je crois fermement la vérité qui le tient et qui ne lui laisse aucun que nous devons distinguer ces niveaux, et repos. Alors que le premier peut parfois se bien d’autres encore, afin d’avoir un dialogue penser comme un soldat de la vérité, le second fructueux entre nous, d’une manière non en est plutôt un mendiant. fondamentaliste. Lors d’un colloque au Pakistan où Mais le fondamentalisme a sa beauté : il j’exprimais ces idées, certains participants se cherche l’unité. Son problème est qu’il le fait sont émus de l’expression « mendiants », très en passant outre la diversité originelle des certainement connotée positivement dans ma niveaux, et en imposant une unité simplifiée tradition dominicaine, mais visiblement pas dans la culture pakistanaise. Ils proposaient de 55

parler plutôt de « protecteurs » de la vérité, ou Quels sont les fruits que l’on peut espérer d’« avocats » de la vérité. Je ne suis pas d’un dialogue honnête avec des personnes d’accord. Si le mot de « mendiant » n’a pas de dont on ne partage pas les convictions ? Tout connotation positive pour l’un ou l’autre, d’abord, élargir ses propres horizons. Si je me peut-être préfèreront-ils le mot de « témoin ». mets vraiment à l’écoute de mon La vérité n’est pas quelque chose que je peux interlocuteur, que je le prends au sérieux et protéger ou même défendre, parce que cela que j’essaie réellement de me mettre à sa impliquerait au final que je la connaisse, que place et de voir le monde comme il le voit, ma je puisse avoir la main haute sur elle alors perspective change et je peux intégrer des même que je la cherche. Peut-être que certains réalités plus nombreuses et plus diverses à ma chrétiens pensent que si Jésus n’a pas répondu vision des choses, qui s’affine alors. Si je à la question de Pilate « Qu’est-ce que la comprends mieux l’autre, ses motivations, son vérité », c’était par modestie, car il n’a pas univers, je peux devenir plus libre par rapport souhaité répondre « Moi ». Je crois plutôt que, à mes peurs, mes fantasmes, mes idées toutes d’un point de vue humain, la vérité est une faites. Plutôt que de me sentir agressé ou mis quête, un processus, pas un résultat qui en difficulté dans la relation, je peux me situer pourrait être répété, protégé ou transmis. Pas sur un pied d’égalité avec des personnes plus que Dieu ne peut être protégé, mis dans différentes. Cette liberté me permet aussi de une formule ou dans un temple, la vérité ne mieux vivre ma foi, de mieux comprendre ce peut être possédée, utilisée contre quelqu’un. en quoi je crois, pourquoi j’y crois ou je n’y Elle ne peut être qu’aimée et recherchée, crois pas, dans quelle mesure et à quel niveau scrutée et contemplée, attendue et goûtée. de langage les choses auxquelles je crois sont Jamais brandie, parce que cela supposerait vraies. Plus de réalité, plus de liberté, et de qu’on puisse la tenir. nouveaux amis.

6. Conclusion (English translation of article Ces quelques réflexions retracent en partie available onSEDOS website) le chemin que j’ai moi-même suivi dans ma compréhension de ce qu’était le dialogue interreligieux. Avec quelques idées simples et beaucoup d’expérience je suis arrivé à la conclusion que le dialogue interreligieux pouvait être à la fois la chose la plus frustrante et la plus bouleversante. Frustrante, quand le dialogue conduit à plus d’incompréhension, plus de jugement, plus de violence. Bouleversante, quand on se rend compte qu’un Autre nous tient dans sa main et que l’amour qu’on a les uns pour les autres lui rend gloire. À ce moment-là, la méfiance réciproque laisse place à la contemplation de la beauté du frère, de la sœur en humanité. Qu’il soit croyant, athée, agnostique, indifférent ou en rébellion, sage ou aventurier, la découverte que je fais, moi qui suis croyant, que Dieu nous tient ensemble dans sa main, qu’il n’en préfère pas un à l’autre, qu’il nous aime l’un et l’autre avec la même folie, cette découverte est bouleversante. (One of the books written by Jean Druel)

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Indunil J. Kodithuwakku K.

Christian Mission in a Pluralistic World

The Vision of Pope Francis

It is a great 2019 in the centenary of the promulgation of pleasure for me the Apostolic letter “Maximum Illud” on the to take part in Activity of Missionaries in the World. Pope this residential Francis notes “I hope that all communities seminar entitled, will devote the necessary effort to advancing Mission in a along the path of a pastoral and missionary Pluralistic conversion that cannot leave things as they World. presently are. ‘Mere administration’ can no I thank Fr. Peter and the organisers for longer be enough. Throughout the world, let extending me an invitation to participate in us be ‘permanently in a state of mission.’ Let this seminar. It was really an enriching us not fear to undertake, with trust in God and experience for me. I also bring to you, the great courage, ‘a missionary option capable of greetings of the entire staff of the Pontifical transforming everything, so that the Church’s Council for Interreligious Dialogue. customs, ways of doing things, times and The theme of the SEDOS Residential schedules, language and structures can be Seminar, Mission in a Pluralistic World is suitably channeled for the evangelization of particularly important because of the rapid today’s world rather than for her self- changes of the religious landscape in the preservation. The renewal of structures world due to globalization, secularization and demanded by pastoral conversion can only be migration. The "Christian West" and "non- understood in this light: as part of an effort to Christian East" no longer exist. Thus, in this make them more mission-oriented, to make era of globalization, religions cross many ordinary pastoral activity on every level more boundaries and the inter-religious and intra- inclusive and open, to inspire in pastoral religious encounters continue to produce workers a constant desire to go forth and in mixed results. “Enlightenment mentality” of this way to elicit a positive response from all modernity, “death of God” and those whom Jesus summons to friendship “disappearance of religion” has been replaced with himself” (Letter of His Holiness Pope by “return of religion”. The politicised Francis, for the Centenary of the religious revival with religio-political parties Promulgation of the Apostolic letter has become a social phenomenon in the “Maximum Illud” on the Activity of domestic and international politics. The Missionaries in the World). religious-politics nexus has disturbed the multi-ethnic, multi-religious and multi- My presentation is divided into five parts cultural fabric of many countries generating 1. Mercy as the core message of the intolerance, religious and secular violence and Pontificate of Pope Francis militancy. Relativisation, politicization and 2. Pope Francis and the Decalogue of polarization of religions as well as mission, Dialogue interreligious dialogue and cooperation are 3. Pope Francis and Dialogue of Action social phenomena in this epoch of 4. Turning the Pope’s Call of Dialogue into globalization. Action This seminar is also of great significance 5. Who do they say I am? Religious because of the celebration of the Thinkers Engage with Recent Papal Extraordinary Missionary Month of October Initiatives 57

1. Mercy as the core message of the she needs to be present in order to promote Pontificate of Pope Francis full human development and to pursue the common good: dialogue with states, dialogue It is no exaggeration to say that the core with society – including dialogue with message of the Pontificate of Pope Francis is cultures and the sciences – and dialogue with mercy, “revolution of tenderness.” His theo- other believers who are not part of the logical-pastoral path, thus, calls the universal Catholic Church” (Evangelii Gaudium, n. magisterium to live the Church’s mission 238). from within the new historical process of so- cial change. Mercy is the engagement with the ● Dialogue and identity: - Dialogue does struggles of the poor majority for a better not water down religious convictions. “Dia- world, one that is more brotherly/sisterly and logue must be built on something, an identity. livable. Besides, according to Pope Francis […] We sometimes meet to speak and share the vision of mercy and “a poor Church and a our points of view, and everyone speaks on Church of the Poor” are interrelated. Cardinal the basis of their own identity: “I’m Buddhist, Bergoglio taking the name of Francis reveals I’m Evangelical. I’m Orthodox, I’m Catho- his vision for the Church as well as the world. lic.” Each one explains their identity. They do The Pope recalls, “[…] thinking of the poor, I not negotiate their identity. This means that, thought of Francis of Assisi. Then I thought of for there to be dialogue, that fundamental ba- all the wars, as the votes were still being sis of identity must exist.” León Condou Sta- counted, till the end. Francis is also the man dium, Colegio San José Asunción (Paraguay), of peace. That is how the name came into my 11 July 2015 (n. 2). On another occasion, the heart: Francis of Assisi. For me, he is the man Pope underlines “Three basic areas, if of poverty, the man of peace, the man who properly linked to one another, can assist in loves and protects creation; […].He is the this dialogue: the duty to respect one’s own man who gives us this spirit of peace, the poor identity and that of others, the courage to ac- man … How I would like a Church which is cept differences, and sincerity of intentions” poor and for the poor!” (cf. Audience with the (Al-Azhar Conference Centre, Cairo, 28 April media representatives, 16 March 2013). 2017).

2. Pope Francis and the Decalogue of ● Friendship and Respect: - Dialogue of Dialogue friendship and respect aims at a greater cause. “The Catholic Church is conscious of the im- Let us turn to words and actions of Pope portance of promoting friendship and respect Francis to find out his approach to dialogue between men and women of different reli- and cooperation. Accordingly, I have discov- gious traditions.” Then, the Pope adds “There ered ten approaches. is much that we can do to benefit the poor, the needy and those who suffer, and to favour ● Dialogue is for the common good:- justice, promote reconciliation and build Mercy needs to be translated into action. “Di- peace” (Audience with Representatives of the alogue is about seeking the common good. Churches and Ecclesial Communities and of Discuss, think, and discover together a better the Different Religions, 20 March 2013). solution for everybody.” (León Condou Sta- dium, Colegio San José Asunción (Paraguay) ● Bridging differences through dialogue: Saturday, 11 July 2015 (n.2). - Pope Francis invites all - Christians and oth- ers - to build bridges not walls to promote ● Common good through triple dia- peace. “One of the titles of the Bishop of logue:- Dialogue is indispensable for works Rome is Pontiff, that is, a builder of bridges of mercy and justice. “Evangelization also in- with God and between people. My wish is that volves the path of dialogue. For the Church the dialogue between us should help to build today, three areas of dialogue stand out where 58

bridges connecting all people, in such a way persons: they are all of the same lineage.” that everyone can see in the other not an en- León Condou Stadium, Colegio San José emy, not a rival, but a brother or sister to be Asunción (Paraguay) Saturday, 11 July 2015 welcomed and embraced” (Diplomatic corps (n. 2). He further affirms that “when people accredited to the Holy See, March, 22, 2013). unite there is social friendship, fraternal friendship; and there is a culture of encounter, ● Dialogue is a two-way communication – that defends us from any type of “throwaway It involves: speaking and listening; giving and culture” (Summary of Bulletin, Holy See Press receiving and mutual growth and enrichment. Release, 30.05.2006). Pope Francis stresses on the importance of dialogue, “of listening, of not arguing ● The diplomacy of dialogue: - Pope immediately, of asking questions: this is Francis always calls for dialogue to resolve dialogue, and dialogue is a bridge. Do not be world crises, placing the peace of dialogue at afraid of dialogue. … It is about agreeing on the heart of his papal diplomacy. The proposals for forging ahead together. In alternative to encounter, as the Pope says, is dialogue everybody continued conflict. wins, and no-one loses. “For the only In arguments there is alternative to the someone who wins and civility of someone who loses, or encounter is the both lose. Dialogue is incivility of gentleness, it is the conflict; there is capacity to listen, it is no other way” (Al- putting yourself in the Azhar Conference other person's shoes, and Centre, Cairo, 28 building bridges” April 2017). Here, (Summary of Bulletin, we can also Holy See Press Release, 30.05.2006). mention the historic Abu Dhabi document, apostolic journeys etc. ● Dialogue as a means of conflict resolu- tion: - The Pope says, “we are invited to ● Prayer and dialogue: - Pope Francis in- embrace conflict. If we don’t embrace con- vites all followers of religions to pray and flict, saying to ourselves, “this is a headache, work together for peace. He notes that “prayer let him go home with his ideas, and I’ll go inspires and sustains our efforts for peace, be- back to mine with my ideas”, then we will cause it helps to deepen our reciprocal respect never be able to dialogue. This means that we for each other as persons, strengthens the have to “face conflict head on, to resolve it bonds of love between us, and spurs us to and to make it a link in the chain of a new make decisive efforts towards promoting just process” (Evangelii Gaudium, n. 227) León relations and fraternal solidarity” (To the Ven- Condou Stadium, Colegio San José Asunción erable Koei Morikawa Supreme Priest of the (Paraguay) Saturday, 11 July 2015 (n. 2). Tendai Buddhist Denomination, 18 July 2017). ● Be promoters of a culture of encounter: The above examined magisterial teachings - Because, it is an antidote for exclusion of Pope Francis clearly indicate a roadmap for and “throw away culture”. Pope Francis a “Liberative solidarity” with all. He clearly notes “True cultures are never closed in on highlights that human suffering, especially the themselves – cultures would die if they closed cry of the poor provide the followers of dif- in on themselves – but are called to meet other ferent beliefs and all people of goodwill with cultures and to create new realities. There are a common platform to collaborate for the no first, second, third, fourth categories of common good.

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3. Pope Francis and Dialogue of Action ● Care for Our Common Home and Inclusive dialogue: The appeal from There are four kinds of dialogue: dialogue Pope Francis addressed to every person living of life, a dialogue of action, dialogue of theo- on this planet is to enter into an inclusive di- logical exchange, and dialogue of religious alogue to safeguard our common home. He experience. It seems to me that Pope Francis notes, “we have to realize that a true ecologi- focuses more on dialogue of action pointing to cal approach always becomes a social ap- the open wound of the great problems of hu- proach; it must integrate questions of justice mankind, those that affect the majority and in debates on the environment, so as to hear are caused by a minority. Pope says “Even both the cry of the earth and the cry of the today, after the second failure of another poor (Laudato Sì, n. 49). world war, perhaps one can speak of a third war, one fought piecemeal, with crimes, mas- ● The Poor and Dialogue: The First World sacres, destruction”. Day of the Poor celebrated on November 19, He also often says “The thing the church 2017, was new in the Catholic calendar. It needs most today is the ability to heal wounds was created by Pope Francis, who invited and to warm the hearts of the faithful; it needs Christians and people of all beliefs to observe nearness, proximity. I see the church as a field it. “This Day is meant, above all, to encourage hospital after battle. It is useless to ask a believers to react against a culture of discard seriously injured person if he has high cho- and waste, and to embrace the culture of en- lesterol and about the level of his blood sug- counter. At the same time, everyone, inde- ars! You have to heal his wounds. Then we pendent of religious affiliation, is invited to can talk about everything else. Heal the openness and sharing with the poor through wounds, heal the wounds. ... And you have to concrete signs of solidarity and fraternity. start from the ground up.” (First World Day Of The Poor 33rd Sunday In The new developments he brings to dialogue Ordinary Time, 19 November 2017, Let us of action can be enumerated as follows: Love, Not With Words But With Deeds).

● Dialogue and popular movements: The ● Women and dialogue: - Pope Francis in- words of Pope Francis to the participants of vites us to include more women to dialogue the Popular Movements reveal how he envi- table. “Women are engaged, often more than sions the dialogue of action. “Some of you men, at the level of the “dialogue of life” in said that this system cannot endure. We must the interreligious sphere, […]. But women are change it. We must put human dignity back at also able to fully integrate in exchanges at the the centre and on that pillar build the alter- level of religious experience, as well as in native social structures we need. This must be those at the theological level and not only on done with courage but also with intelligence, the Catholic side. This means that women’s with tenacity but without fanaticism, with pas- contribution must not be limited to “feminine” sion yet without violence. […] I know that topics or to encounters only among women. you are persons of different religions, trades, Many women are well prepared to take on ideas, cultures, countries, continents. Here and encounters of interreligious dialogue at the now you are practicing the culture of en- highest levels. Dialogue is a journey that men counter, so different from the xenophobia, and women must undertake together. Today discrimination and intolerance which we wit- more than ever, it is necessary that women be ness so often. Among the excluded, one finds present.( ” To Participants in Plenary an encounter of cultures where the aggregate Assembly of the PCID, June 9, 2017, n.3). does not wipe out the particularities” (World Meeting of Popular Movements, 28 October 2014).

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● Mercy and Dialogue: - Pope Francis is moting and Integrating Migrants and Refu- the first Pope to hold an interreligious general gees”). audience to celebrate mercy with believers of The particular hermeneutic that Pope Fran- other religions. “May the religions be wombs cis has applied to his entire magisterium is: of life, bearing the merciful love of God to a “we must go to the periphery, that’s what God wounded and needy humanity; may they be does.” The Pope underscores that “Changes doors of hope helping to penetrate the walls not driven from the center, but rather must erected by pride and fear” (Pope Francis, In- come from the peripheries, whether existential terreligious audience, 3 November 2016). and social or political and religious” (A. Spa- daro, “Wake Up the World!” Conversation ● Actions speak louder than images and with Pope Francis about the Religious Life” in words: - In 2016, during the Holy Thurs- La Civiltà Cattolica 1 (2014) “ [notes 47 – day mass at a refugee center in Rome, Pope pgs. 55-61]. Francis knelt down before twelve refugees and washed their feet. He said “all of us, to- Turning the Pope’s Call of Dialogue into gether: Muslims, Hindus, Catholics, Copts, Action: How does this –going to Evangelicals, but brothers and sisters, children periphery- imply for interreligious of the same God, who want to live in peace, dialogue? integra ted.[…] He further explained “as I perform the same act as Jesus by washing the ● The challenge of reaching out to feet of you twelve, we are all engaged in the interreligious peripheries: - This will help act of brotherhood, and we are all saying: those at the center to become acquainted with “We are diverse, we are different, we have reality by experience; to spend time walking different cultures and religions, but we are on the religious periphery in order really to brothers and sisters and we want to live in become acquainted with the life experience of peace” (Holy Thursday, 24 March 2016). the followers of other religions. If this does not happen the interreligious-dialogue then ● Concern for Migrants, Displaced runs the risk of being abstract. people, Refugees and Victims of Human Trafficking: ● The gap between center and periphery Pope Francis emphasizes the importance of in interreligious dialogue: - In inter-re- welcoming, protecting, promoting and inte- ligious encounters often the voices of the grating migrants periphery is seldom and refugees. heard. How can we “This is a great bring the voices of responsibility, the periphery to the which the Church dialogue table by intends to share overcoming lan- with all believers guage, academic, and men and cultural barriers? women of good- The interfaith dia- will, who are logue has remained called to respond too much the prov- to the many chal- ince of religious lenges of contem- elites. How can porary migration laypeople, women, with generosity, promptness, wisdom and and youth from different traditions become foresight, each according to their own abili- more involved? The model of interreligious ties, (Message of Pope Francis, for the 104th dialogue needs changes. World Day of Migrants and Refugees, 14th January 2018, “Welcoming, Protecting, Pro- 61

● Theological dialogue and human Forward: Who is Jorge Bergoglio? Rabbi suffering: - For Pope Francis both are in- Abraham Skorka :“One day as we sat in separable. “The questions of people, their suf- his little office in Buenos Aires, Cardinal fering, their battles, their dreams, their trials, Bergoglio and I spoke about leadership and their worries possess an interpretational value the multiple conflicts in many places around that we cannot ignore if we want to take the the world. We discussed the attitudes that a principle of the Incarnation seriously. […] We real leader has to have in order to implant in cannot therefore ignore our people while en- people the values of peace, justice, and gaging in theology (Video Message, Buenos spirituality. When he was elected pope, I Aires, 3 September 2015). How can we incar- knew that a great opportunity was beginning nate the outcome of meetings, conferences, for the Church to renew itself and to give a books, articles, final statements etc. on special message, not only for its own interreligious dialogues? worshippers but for the whole humankind.”

● New Religious Movements: - NRM have Cautious Hope: Hindu Reflections on emerged worldwide over the past several Pope Francis, Jeffery D. Long: “It is the centuries and in the recent history. Often, they mission of Hindus to support Pope Francis as are branded as syncretistic and pluralistic or an agent for positive change in his church and, sects and cults en masse without proper study by extension, in the world: to make the world or analysis. There is a need for a critical study a place that is more pluralistic, more on the NRM as well as a critical evaluation of inclusive, and more accepting.” (Pope Francis our approach toward the NRM. Because, Pope and Interreligious Dialogue, Religious Francis says that “Dialogue is gentleness, it is Thinkers Engage with Recent Papal the capacity to listen, it is putting yourself in Initiatives, Pathways for Ecumenical and the other person's shoes, and building bridges” Interreligious Dialogue, Switzerland, 2018, (Summary of Bulletin, Holy See Press Re- pgs.196-7). lease, 30.05.2006). At the same time, there is a need to pay attention to the challenges posed Do We Have a Religious Need for Each by both neo-gnosticism, and neo-Pelagianism. Other? Pope Francis and Interreligious Dialogue Anantanand Rambachan: ● Dialogue, Identity and Dual/multiple “Hindus will welcome Pope Francis’s call multiple religious belonging:-“Dialogue for interreligious dialogue and cooperation must be built on something, an identity” so centred on the pursuit of peace and justice and says the Pope. How can we theologically re- the overcoming of suffering. […] This spond to dual religious belonging, for exam- dialogue will only grow deeper through ple “I am a Buddhist-Christian?” humility that acknowledges the limits of our knowledge in relation to God and which truly Who do they say I am? Religious opens our hearts and minds to receive from Thinkers Engage with Recent Papal and be enriched by the gifts of each other” Initiatives (ibid, p. 215). The book Pope Francis and Interreligious Dialogue, Religious Thinkers Engage with Pope Francis’s Compassion, Amineh A. Recent Papal Initiatives edited by Herold Hoti: “One of the ways to work towards a Kasimow and Alan Race presents the peaceful and more inclusive world is not only reactions of the leaders and scholars of other to empathize with people of other faiths and religions to Pope Francis’s interreligious cultures but also to step into their shoes. The dialogue. I will cite a few examples below to pope did this on two occasions. The first was demonstrate the support of other religions to when he washed the feet of female Muslim Pope’s dialogue of action. refugees who had been rejected by humanity and had travelled through hardships to get to Europe where some were hostile in accepting 62

them. […] The second outstanding incident neighbour?” (Sports field of St Mary’s was when Pope Francis went to meet the School, Nairobi Kenya, 26 November 2015). Rohingya Muslim refugees –no country in the Accordingly, the salvation takes place in world has accepted them- yet he begged their history. The alternative social model of Pope forgiveness on behalf of humanity. For me, Francis is based on soteriology of mercy, both acts of compassion and mercy reflect the “revolution of tenderness” which takes place characteristics of Prophet Muhammad […] through intercultural socio-political dialogue (ibid. pgs. 164-165). as well as ecumenical and interreligious dialogue. Therefore, we can say “dialogue of Pope Francis, Islam, and Dialogue, mercy” paves the way for “dialogue of action” Ataullah Siddiqui: “Pope Francis has and “dialogue of action” leads to “dialogue of brought a fresh outlook during his papacy, a hope.” papacy that opens more opportunities for Let me conclude with the words of Pope cooperation and action than perhaps Francis pronounced during the Ecumenical previously anticipated. […] In this light, there Pilgrimage to Geneva for the 70th anniversary is a case for Christians and Muslims to revisit of the founding of the World Council of their theologies and search for a meaningful Churches, last November, where he laid a “co-witness” in a world that cries for greater clear and solid foundation for ecumenical justice” (pgs.169). collaboration: “Let us see what we can do concretely, rather than grow discouraged Conclusion about what we cannot. Let us also look to our To understand the commitment of Pope many brothers and sisters in various parts of Francis and his papacy to inter-religious, the world, particularly in the Middle East, ecumenical and intercultural dialogue, we who suffer because they are Christians.” He need to examine his responses to the further noted “The Lord, the Good Samaritan phenomenon of globalization. He is of the of mankind (cf. Lk 10:29-37), will examine us view that the world needs to be healed and on our love for our neighbour, for each of our humanized anew by reaching out to the neighbours (cf. Mt 25:31-46). So let us ask peripheries “which need the light of the ourselves: What can we do together? If a Gospel” (Evangelii Gaudium, n. 20). He particular form of service is possible, why not further highlights “This is the human plan and carry it out together, and thus start to paradigm on which our following of Jesus experience a more intense fraternity in the must be based on, because, “the proposal exercise of concrete charity?” (Ecumenical offered by Jesus is a concrete one and not a Meeting in the Visser’t Hooft Hall of the notion. It is concrete “Go and do the same” he Geneva Ecumenical Centre, 21.06.2018). says to the man who asked “who is my

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Chris Chaplin, MSC Four Dimensions of Listening

In recent years we have seen the rise of Lecturer in organisational transformation, xenophobia – the fear of foreigners – and its Otto Scharmer, reflects on four dimensions of exploitation for political gain. I’m reminded listening. In habitual listening we come with of how difficult dialogue is in the face of fear. a full water jar and listen for what we can add On Sunday we watched Jesus and the to our already full water jar. What we want to Samaritan woman transcending fear and by hear is what confirms our already held this each one’s thirst was met. Kathleen convictions. The voice of judgement within us McGarvey noted that the attitudes of both the limits what we hear. An open mind, an empty woman and Jesus were changed. This is an water jar, allows dialogue. In factual listening example of conversion, according to Marco I listen for facts. I gain interesting information Morselli’s definition; “the reorienting of a about the other. The voice of cynicism person’s life more fully in the direction of however limits my moving from seeking God”. Dialogue is not about a change of information to listening to persons. To religious affiliation. Rather, dialogue takes us dialogue with persons I require an open heart. into the profound experience of human Empathic listening challenges me encounter, where we meet God so fully. emotionally to hear the person behind the words. It requires vulnerability and non- In the Gospel we heard “he who is born defensiveness. The voice of fear disconnects from heaven, speaks in an earthly way”. The us. An open will connects us. Willingness to Incarnation is a dialogue. We can know God, go beyond fear leads to transcendence of the because God knows what it is to be us. A personal level. In generative listening those in Christian icon for this dialogue is the Vesica dialogue find themselves moved to another Piscis, the lens shape formed by the dimension in which they stand on the intersection of two circles, in such a way that common ground of the Vesica Piscis. Our the centre of each lies on the perimeter of the circles overlap to the extent that the other. In Italian the centre is called a distinctions between the one and the other are mandorla because it is almond shaped. In transcended but not lost. There are no longer dialogue there is a respectful overlapping of foreigners, just people we do not know yet. two circles, the other’s, and mine, without One loses one’s need to defend oneself. Here losing the integrity of either. Jesus is dialogue. is the obedience of the Gospel. One hears the Word enfleshed. In Galatians 3 we read, “So voice of love that transcends political or in Christ Jesus you are all children of God personal gain and one is enriched by diversity. through faith, for all of you who were Cenap Mustafa shared with us Rumi’s baptized into Christ have clothed yourselves words, “Your task is not to seek love, but with Christ. There is neither Jew nor Gentile, merely to seek and find all the barriers within neither slave nor free, nor is there male and yourself that you have built against it.” female, for you are all one in Christ Jesus” Yesterday Venerable Frank De Waele, (cf. 3:26-29). reminded us of the attitude of dialogue in the story of the farmer visiting a church, The first Reading from the Acts of the “I stand

Apostles says, “Obedience to God comes and gaze at him, until he gazes back at me.” before obedience to men.” Our practice of (Homily by Fr. Chris Chaplin, MSC for the dialogue begins in our obedience to God, conclusion of the SEDOS residential seminar). which properly understood is an active engagement of listening and responding.

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NEWS TODAY Peter Baekelmans, CICM Interreligious Dialogue: An Asian Perspective

Talk given at the meeting of Asian Ambassadors to the Holy See at the Pontifical Urban University, 18 June 2019

Asia has a long-standing tradition of respect for other religious traditions. This peaceful coexistence of different religions is partly thanks to certain teachings that have promoted unity and harmony among these religions. We think here, for instance, on the Indian continent with its many religious expressions of Hinduism living peacefully together. This unity has been taught from the Rig Veda, the oldest Hindu scripture, up to modern times:

“To what is One, sages give many a title.”

(Rig-Veda) “However men approach me, even so do I Lao-Tse and Confucius caring for little Buddha welcome them, for the path men take from Also in Japan, Buddhism and Shintoism have every side is mine.” (Bhagavad Gita) accepted each others deities, which is called “Hinduism is a living organism liable to shinbutsushugo, a syncretism of kamis and growth and decay and subject to the laws of buddhas. The theory behind this way of life is nature. One and indivisible at the root, it has known as Honji Suijaku, a theory that th grown into a vast tree with innumerable originated in the 9 century according to which branches.” (Mahatma Gandhi) Japanese Shinto gods (kami) were considered to be emanations of buddhas, bodhisattvas or Also in China, the Three Teachings of devas who mingled with human beings to lead Taoism, Confucianism, and Buddhism exist in them to the Buddhist Way. Kukai Kobo Daishi, harmonious relationship. So much so that when the Founder of Shingon Esoteric Buddhism in upon entering a temple, one does not know Japan, was one of the first to promote this open immediately to which religion this temple is attitude towards other religions. He prayed to dedicated. These religions live in such a the local Shinto god at the foot of Mount Koya harmonious relationship that one wonders how to allow him to start his Buddhist center on the this came about. The reason can be found in the top of the mountain. His teaching was also in Chinese mind that has been moulded through this line: the years by the teachings of their wise elders. “Kukai, while respecting the religion of every “There are two particular features of Chinese person, taught the important source of thought, which might be summarized by the salvation, hidden in their teachings.” words ‘harmony’ and ‘tradition’.” (Mel Thompson) (Ryuko Oda)

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This open attitude (“positive syncretism”) practice of, and even faith in the other religion towards the divinities, teachings, and theologies is needed, as it is for ours too. of other religions, positively furthers the dialogue among the different religions. For History of Religion (study) instance, freedom of religion is better Phenomenology of Religion (practice) understood; people are more ready to accept the presence of different religious traditions among Theology of Religion (faith) their kin; scholars are more interested in comparing the different religious leaders and As the dialogue among religions is religious teachings; it furthers dialogue and deepening, a theological encounter is peace among religions. unavoidable. Asian scholars and theologians are taking the lead in this spiritual adventure. More With Vatican II the Roman-Catholic Church initiatives are needed to make this theological started on the same lines to open, on a dialogue possible and fruitful. Theology of theological level, to other religions with the Religions is the Church’s contribution to this. famous saying: “The Catholic Church rejects nothing of what is true and holy in these &&&&&&&&&&&&& religions.” (Nostra Aetate, n. 2). The Document on Human Fraternity for World Peace and Living Together, signed by Pope Francis and the Grand Imam of Al-Azhar, in Abu Dhabi, 4th February, 2019, strengthens this view:

“The pluralism and the diversity of religions, colour, sex, race and language, are willed by God in His wisdom, through which He created human beings.”

The interreligious dialogue meeting for peace in 1986 in Assisi has encouraged Buddhist schools in Japan to take initiatives. Shingon took this dialogue for peace a step further in 2005 by initiating a theological dialogue with the Theological Faculty of Central-Italy for one week in Florence, followed by another one in Koyasan in 2006. However, differences of culture and language present a great stumbling- block in theological dialogue.

The Roman-Catholic Church is graced with many theologians, especially missionaries who have been set free to deepen their knowledge of (Gift from ORBIS Books to SEDOS Library) other religions in view of dialogue. However, besides the study of another religion, some

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THANKS TO MISSIO AACHEN AND MISEREOR FOR THEIR FINANCIAL SUPPORT!!!

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Online workshop, a three-month course in dialogue When you meet a poor person, or a person in distress, or a person in need, e do not close ourselves, but open ourselves up to him or her, we listen with the heart (Month 1), and voice our heartfelt feelings (Month 2), in order to find out how to help the person (Month 3).

Photo group of Sedos Residential Seminar 2019