Middle Eastern Christians Facing Challenges: Reflections on the Special Synod for the Middle East 9781463240424

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Middle Eastern Christians FacingChallenges

Pro Oriente Studies in the Syriac Tradition

3 Series Editor Dietmar W. Winkler

Pro Oriente (Austria), founded in 1964 by the late Cardinal Franz König, focuses on the relationships between the Roman Catholic Church and the Eastern Christian Churches, and helps the various churches of the Syriac tradition to preserve their unique heritage which is of importance for the whole of Christianity.

Middle Eastern Christians FacingChallenges

Reflections on the Special Synod for the MiddleEast

Edited by

Dietmar W. Winkler

gp 2019

Gorgias Press LLC, 954 River Road, Piscataway, NJ, 08854, USA www.gorgiaspress.com Copyright © 2019 by Gorgias Press LLC All rights reserved under International and Pan-American Copyright Conventions. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning or otherwise without the prior written permission of Gorgias Press LLC. …

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2019

ISBN 978-1-4632-4041-7 With kind support of the Austrian Federal Ministry of Education, 6FLHQFHand 5HVHDUFK.

Library of Congress Cataloging-in-Publication Data A Cataloging-in-Publication Record is available from the Library of Congress. Printed in the United States of America

TABLE OF CONTENTS Preambles .............................................................................. vii Kurt Cardinal Koch ..............................................................................viii Christoph Cardinal Schönborn ............................................................. ix Pro Oriente President Johann Marte.................................................... xi Communion, Witness and Dialog: Editor’s note ................................ 1 Dietmar W. Winkler I. On the Way to the Synod for the Middle East ..................... 5 Towards a “Special Assembly of the Synod of Bishops for the Middle East”: From the announcement of the Synod to the promulgation of its instrumentum laboris .................................. 6 Dietmar W. Winkler Preparing the Middle East Synod: The PRO ORIENTE Study Seminar in Sulaymaniah/Iraq 2010 ............................................ 25 Dietmar W. Winkler II. The Special Synod for the Middle East ............................ 33 The Middle East Synod: Experience, Results, Reactions .................34 Archbishop Basilios Georges Casmoussa Recalling the Special Assembly for the Middle East of the Synod of Bishops ...........................................................................43 Dietmar W. Winkler III. Ecumenical Implications ................................................ 55 The Ecumenical Dimension of the Synod: Critical Evaluation, Results and Perspectives...............................................................56 Mar Gregorios Yohanna Ibrahim The Ecumenical Dimension of the Synod: Critical Evaluation, Results and Perspectives...............................................................72 Frans Bouwen MAfr

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TABLE OF CONTENTS IV. Christian-Jewish Implications ........................................ 101 The Synod and Christian-Jewish Relations: Critical Evaluation, Results and Perspectives.............................................................102 David Mark Neuhaus SJ The Synod and Christian-Jewish relations: critical evaluation, results and future perspectives ..................................................113 Archbishop Paul Nabil El-Sayah V. Christian-Muslim Implications ........................................ 133 The Synod and Christian-Muslim relations: Personal Critical Evaluation, Results and Perspectives .......................................134 Patriarch Louis Raphael I Cardinal Sako The Special Synod for the Middle East: Challenges and Perspectives on Human Rights .................................................139 Patriarch Ignatius Youssef III Younan VI. Church-State Implications.............................................. 149 The Synod for the Middle East and the Relations between Church and State in the Region ................................................150 Mar Paul Matar VII. Diaspora Implications................................................... 165 The Synod on the Middle East and the challenge of the Diaspora ........................................................................................166 Herman G.B. Teule VIII. Appendices .................................................................. 181 Third PRO ORIENTE Colloquium Syriacum: Final Report ............182 Third PRO ORIENTE Colloquium Syriacum: List of Participants 190 Special Assembly for the Middle East of the Synod of Bishops: Final List of Propositions ...........................................................192 Special Assembly for the Middle East of the Synod of Bishops: Message to the People of God ..................................................210

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PREAMBLES

KURT CARDINAL KOCH This volume of the “PRO ORIENTE Studies in Syriac Tradition” reflects on the Special Assembly of the Synod of Bishops for the Middle East and focuses on ecumenical issues, as well as on relations between Christians and Jews, relations between Christians and Muslims, and Church–State relations. Political changes in the Middle East have meant that Christians now face many challenges. Among these, while safeguarding the faith based on the Word of God, they are called to persevere with courage, strength and steadfastness in bearing witness to the message of Christ and his Gospel of love and peace in the midst of new difficulties. They are being called upon to seek to ensure the wellbeing of ecclesial communities, which are suffering violence and discrimination. The reality of religious pluralism calls for greater cooperation and solidarity between Christians, Jews and Muslims in the service of lasting peace. Ecumenical dialogue based on academic research is not only an exchange of ideas but an exchange of spiritual gifts and spiritual experiences, a mutual spiritual enrichment. I wish to express my appreciation of the group of eminent scholars who guide research in the field of the Syriac tradition, fostering and deepening understanding of the distinctive treasures of the Syriac heritage and its contribution to the whole patrimony of the Church. I especially thank the PRO ORIENTE Foundation for its steadfast and generous efforts in promoting Christian unity and encouraging a real understanding of our Sister Churches in countries which have inherited the Syriac tradition. Kurt Cardinal Koch President Pontifical Council for Promoting Christian Unity, Vatican

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CHRISTOPH CARDINAL SCHÖNBORN The theme of the present book is of tragic relevance today: “Middle Eastern Christians facing new challenges. Reflections on the Special Synod for the Middle East 2010 in the context of current events.” I am deeply concerned about the “current events” in the home countries of the Syriac tradition, in community with all other Christians in Europe and the rest of the world. The Foundation PRO ORIENTE is an organization close to my heart. Christians should be better aware of their ancient roots in the Near and Middle East; the churches of the Syriac tradition represent the unbroken tradition of early Christianity. It is of decisive importance that these churches once more have the possibility of development on their native soil. This is not only important for Christianity as a whole; it is also a vital necessity for achieving a lasting peace. It is one of the notable achievements of PRO ORIENTE that since 1994 the Foundation has provided decisive impulses for the dialogue of the Churches of the Syriac tradition. The work of PRO ORIENTE has already produced a plentiful harvest. I would like to mention three parts of this work here: (1) PRO ORIENTE has offered the churches of the Syriac tradition a forum to better know and understand each other as historic developments have often caused deep divisions. In recent times, however, there are encouraging signs of a new cooperation, a common testimony for the Gospel in an often indifferent or even hostile surrounding world. (2) Until recently only few specialists in the field have known what now is gradually becoming clear to a wider public: the fact that Christianity as a whole owes so much to the churches of the Syriac tradition. Christian theology, liturgy, spirituality and art would be inconceivable without the decisive influence of the Syriac churches, especially in the first millennium. These churches, celeix

CHRISTOPH CARDINAL SCHÖNBORN brating until today the liturgy in the language of Jesus are, so to speak, the living link to the freshness of the early beginning. (3) Because of historic developments, most churches of the Syriac tradition have had to live in an Islamic environment – and still do so today. In the last decades, the coexistence of Christians and Muslims has also become a central theme in the West. We should learn from the centuries-long experience of the churches of the Syriac tradition in this regard. The publication of the “Pro Oriente: Studies in Syriac tradition” series on “Syriac Churches Encountering Islam: Past Experiences and Future Perspectives,” published by Professor Dietmar W. Winkler, offers an abundance of knowledge and insight that is very useful for the current discussion. I consider this volume as required reading for all those interested in engaging in the public dialogue on the coexistence of Christians and Muslims. This is not only important for churchmen, but also for politicians, scientists, journalists, economic experts and those involved with culture. Let me mention one other point of importance. In 2013, Christendom commemorated 1,700 years since the “Constantinian shift.” It becomes ever clearer that this “shift,” this era, is coming to a definitive end. Middle Eastern Christianity generally did not receive the benefits of the “Constantinian shift.” On the other hand, they were spared many of the aberrations of this era. It seems ever more necessary in a “post-Constantinian era” to look at the experiences of these churches, who through 2,000 years until today, without help from the outside, consistently gave testimony to Christ, even to the point of martyrdom. In deep respect for this living testimony, I send my best wishes for the present book reflecting the Middle East Synod. Christoph Cardinal Schönborn Archbishop of Vienna President of the board of trustess of PRO ORIENTE

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PRO ORIENTE PRESIDENT JOHANN MARTE In the course of the political turbulences in several countries of the Middle East, our thoughts and prayers accompanied Middle Eastern Christianity, which is very dear to our heart. Therefore, our PRO ORIENTE Forum Syriacum has met at several occasions to promote mutual understanding and dialogue. Among others, already before the Special Synod for the Middle East we met in Suleimaniyah (Iraq) on the invitation of then Archbishop Louis Sako – now Chaldean Patriarch H.B. Louis Raphael I – to discuss the Instrumentum Laboris of the Synod and to elaborate a Common Position Paper. Furthermore, our PRO ORIENTE Section in Salzburg, together with the “Initiative Christlicher Orient” in Linz (Initiative for the Christian Orient), shows a particular engagement with Oriental Churches and regularly invites speakers from the Middle East to promote and make known the heritage, witness and precarious situation of Christianity. We also organised a three-day symposium in Istanbul with the aim of meeting the local churches. The symposium took place in an Islamic Faculty of Theology at Istanbul University. We visited the Syrian Orthodox Patriarchal Vicar Mor Filiksinos Yusuf Cetin. The documentation of this event and a detailed statement by the Ecumenical Patriarch Bartholomew on the situation of Christians in Turkey are to be found in our PRO ORIENTE Yearbook 2010. In May 2011, we also organised the symposium “Culture, Language and Religion: Syriac Studies as a bridge in understanding the Middle East” at the Mardin Artuklu University. It was well attended. Prime Minister Recep Erdogan even sent a telegram. The opening session was moderated by Metropolitan Mor Filüksinos Saliba Özmen. We also visited Deyrulzafaran Monastery as well as Archbishop Timotheos Samuel Aktas at Mor Gabriel Monastery in Tur Abdin. Metropolitan Mor Gregorius Melke Ürek presented a xi

JOHANN MARTE paper at our symposium. Furthermore, we drove to Mor Augin; the monastery was reopened one week after our visit. We also went to see several Christian villages, some with homecomers. The Mardin Artuklu University had then established a program for Syriac Studies, and that summer it conducted a well-attended course in the Aramaic language. These are only a few examples of our work with the Christians of the Middle East shortly before and after the Middle East Synod. Since that time, we have further worked intensely on topics like a culture of coexistence, the diaspora situation, theological encounter, pastoral situations and others. These colloquia, symposia and workshops will also be published in the future. Johann Marte President PRO ORIENTE Foundation, Austria

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COMMUNION, WITNESS AND DIALOG: EDITOR’S NOTE DIETMAR W. WINKLER SALZBURG /AUSTRIA

In 2010, the “Special Assembly for the Middle East of the Synod of Bishops,” also known as simply the “Middle East Synod,” took place in Rome. It was a milestone for Middle Eastern Christianity, charged with hopes for the challenged churches in their difficult situations in the midst of a region in radical change. It was also the first time since the Second Vatican Council that the bishops of the Catholic Eastern Churches constituted the majority at a Synod of Bishops. Furthermore, ecumenical representatives of all the other churches of the Middle East were also present. The synod was shaped by an amazing openness in discussion and resulted in a message to the people of God and 44 propositions. However, the success of a Synod is usually not to be seen in the event itself, but in the post-synodical process, i.e. in whether the results are received and implemented or not. The PRO ORIENTE Foundation (Vienna/Austria) accompanied the Middle East Synod with a preceding study seminar in Sulaymaniah (Iraq) and with its third Colloquium Syriacum in Vienna as a contribution to the reception process of the synod. Furthermore, many participants among the patriarchs, bishops and the experts (“periti”) at the Synod have been linked to PRO ORIENTE for years. Therefore, PRO ORIENTE, in its effort to promote dialogue and ecumenical relations, has unique access to – and knowledge about – the churches in the Middle East, their “joys and hopes, griefs and anxieties” (cf. Gaudium et Spes 1). The present volume documents the path leading to the Synod with PRO

DIETMAR W. WINKLER ORIENTE’s contribution and the profound reflections of the third Colloquium Syriacum after the Synod. The main focus of the articles is on “relations,” i.e. on Christians and churches within their sociopolitical, religious and ecclesial environments. This means that ecumenical relations and communion are at stake as well as relationships, witness and dialogue with Jews, Muslims and the churches’ respective states. All the authors of these papers were present at the Synod themselves. Last but not least, these articles discuss new relations that are being created in the West because of emigration and diaspora, which generate new challenges. After a presentation and examination of the path leading to the Synod and a presentation of the results of the PRO ORIENTE study seminar in Iraq, Archbishop Basilios Georges Casmoussa and Dietmar W. Winkler give critical insight to the experience, results and perspectives of the Synod. Ecumenical implications are deeply analyzed by Fr. Frans Bouwen MAfr and Mar Gregorios Yohanna Ibrahim. The world-renowned Syrian orthodox Metropolitan of Aleppo, who was kidnapped in 2013, has been an energetic promotor of PRO ORIENTE and was a dynamic participant at the Middle East Synod. His elaborated reflections on the Synod published in this volume might also be read as an ecumenical legacy. Christian–Jewish relations are profoundly evaluated against the background of the Synod by Fr. David M. Neuhaus SJ and Archbishop Paul Nabil el-Sayah. Patriarch Louis Raphael I. Sako reflects critically on Christian–Muslim relations from personal experiences while Patriarch Ignatius Youssif III Younan outlines the context of human rights and Metropolitan Paul Matar examines the Synod and Church–State relations in the region. The complex challenge of the diaspora is analyzed thoroughly by Herman Teule. The appendix presents the final report of the Third PRO ORIENTE Colloquium Syriacum and the list of participants. Since the Propositions of a Synod sometimes fall into oblivion after the publication of the post-synodical exhortation, these are also published here; they document the will of the fathers of the Synod and have value by themselves. Likewise, the final message of the Special Assembly for the Middle East of the Synod of Bishops is available in this volume. I am convinced that the present volume contains an important and constructive contribution to the reception process of the Mid2

COMMUNION, WITNESS AND DIALOGUE dle East Synod, which must be recalled especially in the context of the current political turmoil. I am grateful to all authors as well as to His Eminences Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity (Vatican), and Cardinal Christoph Schönborn, Archbishop of Vienna and president of the board of trustees of PRO ORIENTE, as well as to Johann Marte, president of PRO ORIENTE, for their preambles. The experience of the Synod may assure Christians and churches of the Middle East that they are not alone. The Church was born in Jerusalem, spread through the Middle East, and then continued throughout the world. Dietmar W. Winkler Research Director of the Pro Oriente Studies of the Syriac Tradition Salzburg, May 2018

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TOWARDS A “SPECIAL ASSEMBLY OF THE SYNOD OF BISHOPS FOR THE MIDDLE EAST”: FROM THE ANNOUNCEMENT OF THE SYNOD TO THE PROMULGATION OF ITS I NSTRUMENTUM LABORIS

DIETMAR W. WINKLER SALZBURG /AUSTRIA

On June 6, 2010, Pope Benedict XVI presented the Instrumentum laboris of the “Special Assembly of the Synod of Bishops for the Middle East” in the context of a Eucharistic Celebration in Nicosia (Cyprus). 1 This paper intends to provide information about the synodical process and the preparatory work and to give a brief introduction to the Instrumentum Laboris, which is the basis document for the discussions of the Synod.

Article first published in: A. O’Mahony / J. Flannery, The Catholic Church in the Contemporary Middle East. Studies for the Synod for the Middle East. London 2010, 37–68. It was revised for the present book. 1 Cf. Instrumentum Laboris, Synod of Bishops, Special Assembly for the Middle East: The Catholic Church in the Middle East: Communion and Witness. “Now the company of those who believed were of one heart and soul” (Acts 4: 32), Vatican City 2010, http://www.vatican.va/roman_ curia/synod/documents/rc_synod_doc_20100606_instrumentum-mo_ en.pdf

TOWARDS THE SPECIAL ASSEMBLY 1. Synodical Process and Preparatory Work A personal remark at the beginning: It happened to be that I met Archbishop Mar Louis Sako (Chaldean Church, Kirkuk/Iraq) in Rome in January 2009. I had to be there for the official dialogue between the Oriental Orthodox Churches and the Catholic Church, 2 and he was there for the ad limina visit of the Chaldean Synod. While we were sitting together in the evening, he said to me, “Tomorrow I will meet the Pope, and I will suggest to him to convoke a Synod for the Middle East” – a suggestion H.H. Pope Benedict XVI obviously took seriously.

a . Announcing the Synod In May 2009, Pope Benedict visited the Holy Land; and on that visit, he formed his own impressions of the Middle East. Four month later, in a meeting with the patriarchs and major archbishops of the Eastern Catholic Churches in Castel Gandolfo on September 19, 2009, he announced the “Special Assembly of the Synod of Bishops for the Middle East.” At the same time, the Pope made known the topic of the Synod: “The Catholic Church in the Middle East: Communion and Witness.” Added was a phrase taken from Acts 4:32: “Now the company of those who believed were of one heart and soul.” In his address, Pope Benedict XVI said to the present patriarchs and major archbishops: For my part, I feel it is my main duty to encourage the synodality so dear to Eastern ecclesiology and acknowledged with appreciation by the Second Vatican Ecumenical Council. I fully share in the esteem that the Council showed your Churches in the Decree Orientalium Ecclesiarum which my venerable Prede-

Cf. Sixth Meeting of the International Joint Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches, Rome, Italy, January 26–30, 2009, in: The Pontifical Council for Promoting Christian Unity, Information Service N. 131 (2009/I-II), 28– 29. 2

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DIETMAR W. WINKLER cessor John Paul II reaffirmed in particular in his Apostolic Exhortation Orientale Lumen. I also share in the hope that the Eastern Catholic Churches will “flourish” in order “to fulfill with new apostolic strength the task entrusted to them”, so as to foster “the unity of all Christians, in particular of Eastern Christians, according to the principles laid down in the decree of this holy Council, ‘On Ecumenism’” (Orientalium Ecclesiarum nn. 1, 24). The ecumenical horizon is often connected with the interreligious outlook. In these two areas the whole Church needs the experience of coexistence, which your Churches have developed since the first Christian millennium. 3

Already the topic of the Synod, combined with the motto taken from Acts, expresses the intention of the Synod. Communion and witness go together because only a common witness can be efficient to proclaim the gospel. Therefore, “one heart and soul” is needed, first among the various Eastern Catholic Churches themselves and secondly together with all the Christian Churches of the region. For (regional) Synods of Bishops, the so-called Special Synods, the Catholic Church has its own organizational and customary process. The “Synod of Bishops” is a permanent institution, its own dicasterium in the Vatican. It was established by Pope Paul VI in 1965 in response to the desire of the Fathers of the Second Vatican Council (1962–65) to keep alive the spirit of collegiality engendered by the conciliar experience. 4 The preparation of a synod is already supposed to be part of the synodical process. 5 Before the announcement, several consulta-

Benedict XVI, “Address to the Eastern Catholic Patriarchs and Major Archbishops”, Castel Gandolfo, September 19, 2009. http://www.vatican.va/holy_father/benedict_xvi/speeches/2009/septem ber/documents/hf_ben-xvi_spe_20090919_patr-arciv-orient_en.html 4 Cf. Paul VI, “Motu Proprio Apostolica solicitudo”, September 15, 1965. 5 Cf. Ordo Synodi Episcoporum, Code of Canon Law c. 242–248, Code of Canons for the Eastern Churches c. 46, http://www.vatican.va/roman_curia/synod/. 3

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TOWARDS THE SPECIAL ASSEMBLY tions in a climate of collegial communion take place. The first official step, in fact, would be a process of consulting the Eastern Catholic Churches sui iuris, Episcopal Conferences, department heads of the Roman Curia and the Union of Superiors General for suggestions on possible topics for a synod. Among others, bishops are asked to keep in mind the following criteria for a topic: (a) it should have a contemporary character and urgency in the sense that it has the capability of exciting energies and movement in the Church towards growth; (b) the topic should have a pastoral focus as well as a firm doctrinal basis; (c) it should have feasibility, which means that the topic must actually have the potential to be accomplished. All this was certainly the case with the Middle East Synod, so the suggestion for the topic was submitted by the Council of the Synod of Bishops to the Holy Father, who officially made the final decision on the theme and announced the Synod.

b . The “Pre-Synodal Council” In the next step, the “Pre-Synodal Council for the Middle East” was formed. It was composed of six Patriarchs of the Eastern Catholic Churches, the Latin Patriarch of Jerusalem, two presidents from Episcopal conferences and four heads of dicasteries of the Roman curia. 6 This means in person: His Beatitude Cardinal Nasrallah Pierre Sfeir, Patriarch of Antioch of the Maronites His Beatitude Cardinal Emmanuel III Delly, Patriarch of Babylon of the Chaldeans His Beatitude Antonios Naguib, Patriarch of Alexandria of the Copts His Beatitude Ignace Youssif III Younan, Patriarch of Antioch of the Syrians

Cf. First Meeting of the Presynodal Council for the Middle East, Rome, September 21 and 22, 2009, http://www.melkite.org/Patriarch/PA24.htm. 6

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DIETMAR W. WINKLER His Beatitude Gregory III Laham, Patriarch of Antioch of the Greek-Melkites His Beatitude Nerses Bedros XIX Tarmouni, Patriarch of Cilicia of the Armenians His Beatitude Fouad Twal, Patriarch of Jerusalem of the Latins Archbishop Ramzi Garmou of Tehran of the Chaldeans, President of the Iranian Episcopal Conference Bishop Luigi Padovese O.F.M. Cap., Apostolic Vicar of Anatolia, Turkey 7 Cardinal Leonardo Sandri, Prefect of the Congregation for the Oriental Churches Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity Cardinal Jean-Louis Tauran, President of the Pontifical Council for Inter-religious Dialogue Cardinal Ivan Dias, Prefect of the Congregation for the Evangelisation of Peoples

Bishop Luigi Padovese was murdered in Turkey on June 3, 2010, only a few days before the visit of the Pope to Cyprus. Benedict XVI honored his memory when he presented the Instrumentum laboris: “Before I begin, it is only fitting that I recall the late Bishop Luigi Padovese who, as President of the Turkish Catholic Bishops, contributed to the preparation of the Instrumentum laboris that I am consigning to you today. News of his unforeseen and tragic death on Thursday surprised and shocked all of us. I entrust his soul to the mercy of almighty God, mindful of how committed he was, especially as a bishop, to interreligious and cultural understanding, and to dialogue between the Churches. His death is a sobering reminder of the vocation that all Christians share, to be courageous witnesses in every circumstance to what is good, noble and just.” Cf. Benedict XVI, “Address – Consignment of the Instrumentum laboris of the Special Assembly for the Middle East of the Synod of Bishops”, Nicosia/Cyprus, June 6, 2010, http://www.vatican.va/holy_father/benedict_xvi/speeches/2010/june/d ocuments/hf_ben-xvi_spe_20100606_instr-laboris_en.html. 7

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TOWARDS THE SPECIAL ASSEMBLY The first meeting of the Pre-Synodal Council took place two days after the announcement of the Synod, from September 21–22, 2009, in Rome. Among others, Prof. Fr. Samir Khalil Samir SJ was present as expert. 8 The members gave a brief but comprehensive review of the sociopolitical and religious situation in the Middle East in order to prepare the main topics to be dealt with in the upcoming Synod. This meeting and discussion led to the drafting of the Lineamenta.

c . The Work on the Lineamenta and the Instrumentum Laboris Though the drafting of the Lineamenta represented the combined work of the Pre-Synodal Council members, expert theologians, and the staff of the General Secretariat that coordinates the various efforts, it was in fact Fr. Samir Khalil Samir SJ (Beirut) who happened to be the main drafter of the Lineamenta, in close cooperation ZLWK $UFKELVKRS 1LNROD (WHURYLý WKH *HQHUDO 6HFUHWDU\ RI WKH Synod of Bishops. After studying the draft text and making the necessary revisions, the Pre-Synodal Council created a final version of the Lineamenta, which was submitted to the Holy Father for his approval. The document was then translated into Arabic, English, French and Italian. The Lineamenta were sent to the churches in January 2010. 9 The patriarchs and the episcopate were instructed to generate study

Rev. Mgr. Alberto Ortega Martín (Counsellor of Nunciature of Second Class, Second Section, Secretary of State, Vatican) and H.Exc. Mgr. Jules Mikhael Al-Jamil (Archbishop of Takrit of the Syrians, Procurator and Apostolic Visitor for Western Europe) were also present. The latter replaced his Patriarch for the first meeting but was designated by Ignatius Youssif III Younan to be his substitute. 9 Cf. Lineamenta, Synod of Bishops, Special Assembly for the Middle East, The Catholic Church in the Middle East: Communion and Witness. “Now the company of those who believed were of one heart and soul” (Acts 4: 32), Vatican City 2009, 8

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DIETMAR W. WINKLER and discussion concerning the Synod topic at the local level. Each chapter of the Lineamenta, therefore, is followed by a set of questions to initiate such a discussion. The Lineamenta are by nature very broad in scope and are meant to elicit a broad range of observations and reactions. Though the first and authoritative recipients of the Lineamenta are obviously the bishops and the bishops’ conferences, they have full liberty to broaden their basis of consultation – whether they do so or not. The responses to these questions had to be sent to the General Secretariat of the Synod of Bishops by Easter, i.e. April 4, 2010. 10 The Pre-Synodal Council then met again on April 23–24 in Rome 11 and worked on an outline of the Instrumentum laboris in a plenary session and in three groups in order to integrate the vast amount of various contributions from eparchies, institutions and religious organizations responding to the questions of the Lineamenta. In the following days, the main drafter of the Instrumentum laboris was again Fr. Samir Khalil Samir, who was tasked with including and synthesizing the responses on the basis of the guidelines of the Pre-Synodal Council to create a more substantial document. After finishing his work, he consulted and asked approximately five more experts for necessary additions, contributions and sugges-

http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_2 0091208_lineamenta-mo_en.html. 10 On May 14, 2010, PRO ORIENTE had organized a panel on the Middle East Synod at the “Ökumenische Kirchentag” in Munich, Germany, where I could moderate a discussion on the Lineamenta with Fr. Samir Khalil Samir, Prof. Elias Kattan (Münster; Orthodox Patriarchate of Antioch) and Bishop Armash Nalbandian (Damascus, Armenian Apostolic Church). On that occasion, Fr. Samir informed us that about 300 pages of responses came back from the bishops. This shows the lively interest and the strong discussion on the topics of the Synod. 11 Cf. Third Reunion of the Presynodal Council for the Middle East, Rome, April 23–24, 2010. Report by Patriarch Gregorios III of the Melkite Greek Catholic Church, http://www.melkite.org/Patriarch/PA35–SynodMiddleEast.htm.

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TOWARDS THE SPECIAL ASSEMBLY tions. At that point, the draft was a mixture of Italian, French and English and submitted to the General Secretariat of the Synod of Bishops, namely to Archbishop Nikola (WHURYLý, on May 5. Once the last synthesizing revisions had taken place, it was again sent to the members of the Pre-Synodal Council for a last check. The members were asked to reply with comments as soon as possible to the Synodal Office. In the second half of May 2010, it was the work of the Synodal Office to produce the final version of the Instrumentum laboris; and, after approval from Pope Benedict, the document was translated into the official languages of the Synod. All the members of the Pre-Synodal Council were invited to participate in the Eucharistic Celebration presided over by Benedict XVI in Nicosia for the presentation of the document. 12 The Instrumentum laboris, though rendered public, is only a provisional text, a study document, which is the basis and referencepoint for the Synodal discussion. The document is not a draft of the final conclusions but only a text which aims at helping to focus discussion on the Synod’s topic. Since 1983, the Instrumentum laboris of a given synodal assembly has been made public so as to receive a wide circulation. The bishop-delegates and members are supposed to read the document to familiarize themselves with the contents, which will then be discussed at the synodal assembly. It is envisaged that, as a result of preparation work in the local churches based on the Lineamenta and the Instrumentum laboris, the bishops will be able to present the experiences and aspirations of each community as well as the fruits of the preliminary discussions of the episcopal conferences.

Cf. Benedict XVI, “Homily – Holy Mass on the occasion of the publication of the Instrumentum laboris of the Special Assembly for the Middle East of the Synod of Bishops”, Nicosia/Cyprus, 6th June 2010, http://www.vatican.va/holy_father/benedict_xvi/homilies/2010/docum ents/hf_ben-xvi_hom_20100606_instr-laboris_en.html. 12

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DIETMAR W. WINKLER 2. The L ineamenta It makes sense first to examine the Lineamenta since it has the same basic structure as the Instrumenum laboris. The document has an introduction, three main chapters, and a conclusion. The introduction outlines the aim of the synod. The ecumenical and inter-religious context of the region is mentioned there: Our Catholic Churches are not alone in the Middle East. There are also the Orthodox Churches and the Protestant communities. This ecumenical aspect is basic, if Christian witness is to be genuine and credible. “That they may all be one, so that the world may believe” (Jn 17: 21). Thus, communion has to be deepened at all levels: within the Catholic Churches in the Middle East themselves, among all Catholic Churches in the region and in relations with other Christian Churches and ecclesial communities. At the same time, we have to strengthen the witness we give to Jews, Muslims, believers and non-believers. 13

The first main chapter (I: The Catholic Church in the Middle East) focuses on three things; (A) the situation of Christians in the Middle East, (B) the challenges facing Christians in the region, and (C) the Christian response in daily life. A brief historical sketch outlining unity in diversity in section A is followed by a discussion of the very fact of the apostolicity and the important witness of the Church especially in this region where the revelation took place. The role of Christians in the society, despite their small number, is mentioned, as well as the problems of the political conflict, freedom of conscience and religion, developments in contemporary Islam, and the emigration and immigration of Christians from the world over. The second main chapter (II: Ecclesial Communion) has the Catholic Churches at its center. It deals with the problem of ecclesial communion among bishops, clergy and laypeople within the various Catholic (Eastern and Latin) Churches of the Middle East.

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Lineamenta 2 and 3.

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TOWARDS THE SPECIAL ASSEMBLY It is interesting to remark that several statements of the Lineamenta did not make it into the Instrumentum laboris. One paragraph in particular deserves quoting here and would have been worth inclusion in the final document, since it reflects a reality of daily life: Furthermore, the attitude of the two apostles, James and John, who asked Jesus to grant them the first places at his right and his left, (Mk 10:35–37) can still be detected, posing difficulties among the brethren. Instead of coming together to face difficulties in common, we sometimes argue among ourselves, counting the number of faithful in our Churches to ascertain who is the greatest. This spirit of rivalry destroys us. Instead, emulating each others’ good practices in spiritual and pastoral service can stir our creativity in serving others. Consequently, emulation of what is best in our services must be encouraged. At the same time, our Churches, like all Churches in the world, are in need of continuous purification. This Synod can provide the occasion for a sincere examination of conscience to ascertain, on the one hand, the strong points for promotion and development, and, on the other, the weaknesses to be courageously faced and corrected. 14

The third main chapter (III: Christian Witness) focuses on (A) collaboration in catecheses and works and (B) the common witness with and of all the Christian Churches. Certainly PRO ORIENTE is happy that the ecumenical work and endeavors of the foundation found its place in the Lineamenta: “From time to time, the Pro Oriente Foundation of Vienna gathers together the Catholic and Orthodox Churches of the region for theological and ecumenical reflection.” 15 Chapter III continues with discussions of (C) particular relations to Judaism and (D) relations to Islam as well as (E) the contributions of Christians to society, including Church–State relations. This chapter ends with (F) a conclusion on the specific and irreplaceable contributions of Christians in the Middle East.

14 15

Lineamenta 43. Lineamenta 56.

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DIETMAR W. WINKLER The conclusion intends to look to what lies ahead for Middle Eastern Christians and to identify their hopes: We must make a firm decision for the future, which will be shaped by how we manage to treat others and forge alliances with people of good will in our society. We need a faith which becomes involved in the life of society, a faith which serves to remind the Christians of the Middle East of the inspirational words: “Do not be afraid, little flock!” (Lk 12:32). You have a mission, you are to fulfill it and assist your Church and your country to grow and develop in peace, justice and equality for all citizens. 16

4. The Instrumentum Laboris Reaching about fifty pages in length, the Instrumentum laboris is a more voluminous and much more substantial document than the Lineamenta, since the reactions of the bishops, bishops’ conferences, and religious institutions of the Catholic Middle East were integrated. The structure remained more or less the same, with minor corrections, especially in the third part concerning Christian witness. Lineamenta

Instrumentum Laboris PREFACE

PREFACE INTRODUCTION A. The Aim of the Synod B. A Reflection Guided by Sacred Scripture Questions

INTRODUCTION A. The Goal of the Synod B. A Reflection Guided by Holy Scripture

I. THE CATHOLIC CHURCH IN THE MIDDLE EAST A. The Situation of Christians in the Middle East 1. An Historical Sketch: Unity in Diversity

I. THE CATHOLIC CHURCH IN THE MIDDLE EAST A. The Situation of Christians in the Middle East 1. An Historical Sketch: Unity in Diversity

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Lineamenta 88.

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TOWARDS THE SPECIAL ASSEMBLY 2. Apostolicity and Missionary Vocation 3. The Role of Christians in Society, Despite their Small Number B. The Challenges Facing Christians 1. The Political Conflict in the Region 2. Freedom of Religion and Conscience 3. Christians and Developments in Contemporary Islam 4. Emigration 5. The Immigration of Christians to the Middle East from the World Over C. The Christian Response in Daily Life Questions

2. Apostolicity and Missionary Vocation 3. The Role of Christians in Society, Although a Small Minority B. The Challenges Facing Christians 1. Political Conflicts in the Region 2. Freedom of Religion and Conscience 3. Christians and the Evolution of Contemporary Islam 4. Emigration 5. The Immigration of Christians to the Middle East from the World Over C. The Response of Christians in Daily Life

II ECCLESIAL COMMUNION A. Introduction B. Communion within the Catholic Church and between the Various Churches C. Communion among Bishops, Clergy and the Lay-Faithful Questions

II. ECCLESIAL COMMUNION A. The Communion in the Catholic Church and Among the Different Churches B. The Communion among the Bishops, Clergy and Faithful

III. CHRISTIAN WITNESS A. Witnessing to the Gospel within the Church: Catechesis and Works

III. CHRISTIAN WITNESS A. Witnessing in the Church: Catechesis 1. A Catechesis for Our Times, by Properly Prepared Members of the Faithful 2. Catechetical Methods B. A Renewed Liturgy Faithful to Tradition C. Ecumenism D. Relations with Judaism 1. Vatican II: The Theological Basis for Relations with Judaism 2. The Present-Day Magisterium of the Church 3. The Desire and Difficulty of Dialogue with Judaism E. Relations with Muslims F. Witnessing in Society

B. Witnessing Together with other Churches and Communities

C. Particular Relations with Judaism

D. Relations with Muslims E. The Contribution of Christians to Society

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DIETMAR W. WINKLER 1. Two Challenges for Our Countries 2. Christians at the Service of Society in their Countries 3. State-Church Relations F. Conclusion: The Specific and Irreplaceable Contribution of Christians Questions

1. The Ambiguity of “Modernity” 2. Muslims and Christians Must Pursue a Common Path Together

CONCLUSION What is the Future for Middle Eastern Christians? “Do not be afraid little flock!” A. What Lies Ahead for Middle Eastern Christians?

CONCLUSION What does the Future hold for Christians in the Middle East? “Do not be afraid, O little flock!” A. What Lies Ahead for Middle East Christians?

B. Hope

B. Hope

G. The Specific and Unique Contribution of Christians

The first chapter elaborates in a better way the necessity of catechesis and properly prepared members of the faithful. The chapter in the Lineamenta called “Witnessing together with other Churches and Communities” is now named “Ecumenism,” which is a bit more precise; additionally, the chapters on the relations with Judaism and Muslims became a bit stronger. In the chapter on witnessing in society, the paragraphs on the problems dealing with “modernity” became more specific. Some individual points should be picked out: in the preface, Archbishop Nikola (WHURYLý underlines that for many, “the present-day situation in the Middle East is much like that of the primitive Christian community in the Holy Land,” which had to face difficulties and persecution. The introduction underlines the principal aims of the Synod: these are, firstly, “to confirm and strengthen the members of the Catholic Church in their Christian identity, through the Word of God and the Sacraments,” and, secondly, “to foster ecclesial com-

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TOWARDS THE SPECIAL ASSEMBLY munion among the ‘sui iuris’ Churches, so that they can bear witness to Christian life in an authentic, joyous and attractive way.” 17 The first part focuses on the Catholic Church in the Middle East, recalling that all the churches in the world “trace their roots to the Church of Jerusalem.” 18 It also recalls that the churches of the Middle East are apostolic in origin and that it “would indeed be a great loss for the universal Church if Christianity were to disappear or be diminished in the very place where it was born.” 19 Here lies the “grave responsibility … to maintain the Christian faith in these holy lands.” 20 According to the Instrumentum laboris, Christians, despite their “low numbers”, “are entitled to be a part of the fabric of society and identify themselves with their respective homelands.” 21 Their disappearance would mean a loss in the pluralism of the Middle East”. Catholics are called to promote the concept of “positive laicity” of the State to “eliminate the theocratic character of government” and allow “greater equality among citizens of different religions, thereby fostering the promotion of a sound democracy, positively secular in nature, which fully acknowledges the role of religion, also in public life, while completely respecting the distinction between the religious and civil orders.” 22 The document then underlines the fact that regional conflicts make the situation of Christians even more fragile: “The Israeli occupation of Palestinian Territories is creating difficulties in everyday life, inhibiting freedom of movement, the economy and religious life (access to the Holy Places is dependent on military permission which is granted to some and denied to others on security

Instrumentum laboris 3. Instrumentum laboris 4. In the English text of Lineamenta 15 and 16 it should be “Oriental Orthodox” rather than “Eastern Orthodox.” In Lineamenta 17 it would be historically more correct to read “Later, from the 11th century onwards, the Great Schism occurred…” rather than “Later, at the beginning of the 11th century, the Great Schism occurred…”. 19 Instrumentum laboris 19. 20 Ibid. 21 Instrumentum laboris 24. 22 Instrumentum laboris 25. 17 18

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DIETMAR W. WINKLER grounds).” 23 Christians are the main victims of the war in Iraq. 24 Additionally, “in Lebanon, Christians are deeply divided at the political and confessional level… In Egypt, the rise of political Islam, on the one hand, and the disengagement of Christians (forcefully at times) from civil society on the other, lead to severe difficulties… In other countries, authoritarianism or dictatorships force the population, Christians included, to bear everything in silence so as to safeguard the essential aspects of living. In Turkey, the idea of ‘secularism’ is currently posing more problems for full religious freedom in the country.” 25 Christians are exhorted to remain strong in their commitment in society, despite being tempted to discouragement. “In the Middle East, freedom of religion customarily means freedom of worship and not freedom of conscience, that is, the freedom to believe or not believe, to practice openly one’s religion, privately or publicly, or to change one’s religion for another. Generally speaking, religion in the Middle East is a social and even a national choice, not an individual one. To change one’s religion is perceived as a betrayal of the society, culture and nation, which are founded, for the most part, on a religious tradition.” 26 For this reason “conversion to the Christian faith is perceived to be from self-interest and not authentic religious conviction. Oftentimes, the conversion of Muslims is forbidden by State law.” 27 In the meantime, Islamic extremism continues to grow in the entire area, creating “a threat to everyone, Christians and Muslims alike.” 28 In this context of conflict, economic difficulties and political and religious limitations, Christians continue to emigrate. “International politics often times pay no attention to the existence of Christians, and the fact that they

Instrumentum laboris 32. Cf. Instrumentum laboris 33. 25 Instrumentum laboris 34. 26 Instrumentum laboris 37. 27 Instrumentum laboris 38. 28 Cf. Instrumentum laboris 41. 23 24

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TOWARDS THE SPECIAL ASSEMBLY are victims, at times the first to suffer, goes unnoticed. This is also a major cause of emigration.” 29 Part two is again dedicated to Ecclesial Communion, but above all communion among the various Catholic churches of the Middle East. It shows a classical Catholic ecclesiology: “Communion within the universal Church is principally manifested in two ways: in the first place, through Baptism and the Eucharist, and, secondly, through communion with the Bishop of Rome, the Successor of St. Peter, chief among the Apostles, ‘permanent and visible source and foundation of the unity of faith and communion.’” 30 “Communion among the various members of the same Church or Patriarchate is based on the model of communion with the 31 universal Church and the Successor of St. Peter, the Bishop of Rome. At the level of the Patriarchal Church, communion is expressed by a Synod which gathers the bishops of an entire community around the Patriarch, the Father and Head of his Church.” 32 Christians are called to see themselves as members of the Catholic Church in the Middle East and not simply as members of a particular Church. Part three deals with the theme of Christian Witness, reiterating the importance of catechesis in knowing and transmitting the faith. A new chapter on the liturgy was integrated: “In this regard, many responses express a desire for liturgical renewal, which, while remaining firmly grounded in tradition, takes into account modern sensibilities as well as present-day spiritual and pastoral needs.” The urgent need for ecumenism, overcoming prejudices and mistrust through dialogue and collaboration, is emphasized. The document rejects “a proselytism which employs means not in keeping with the Gospel.” Ecumenism calls for a sincere effort to overcome prejudices in order to work for a better mutual understanding, so as to attain the fullness of visible communion in the faith, sacraments and the apostolic ministry. “Ecumenical dialogue is marked by a common quest for truth, particularly concerning the

Instrumentum laboris 43 Instrumentum laboris 55. 31 Instrumentum laboris 71. 32 Instrumentum laboris 57. 29 30

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DIETMAR W. WINKLER Church”(Ut unum sint). This dialogue takes place at various levels. On the official level, the Holy See has taken initiatives with all churches in the Middle East in collaboration with the Catholic churches. On the unofficial level, the foundation Pro Oriente of Vienna has brought Eastern Catholics and Orthodox together for an ecumenical, theological reflection, which has already produced many fruits in the areas of Christology and ecclesiology. 33 “An essential instrument of ecumenism is dialogue, which should take place in a positive atmosphere so as to increase mutual understanding, overcome suspicion and work in defense of religious values, collaborate on projects for the benefit of society, foster understanding among the faithful in each country and better their living conditions. Given a history of misunderstandings, a healing of memories is necessary to free souls from various prejudices through accepting one another and working together for things in common.” 34 With reference to the theological framework found in Vatican Council II, the relations to Judaism are also elaborated. Dialogue with the Jews is defined as essential, though at times not without its obstacles affected by the Israeli-Palestinian conflict. 35 The Church hopes that “both peoples may live in peace in a homeland of their own, within secure and internationally recognised borders.” 36 The document firmly rejects anti-Semitism, underlining that “current animosity between Arabs and Jews seems to be political in character” and therefore foreign to any ecclesial discussion. Christians are asked “to bring a spirit of reconciliation, based on justice and equality of the two parties. The Churches in the Middle East also call upon all involved to take into account the distinction between the religious reality and the political one.” 37

Instrumentum laboris 78. Instrumentum laboris 80. 35 Cf. Instrumentum laboris 89. 36 Ibid. With reference to Benedict XVI, Discourse at Ben Gurion Airport Tel Aviv (11 May 2009). 37 Instrumentum laboris 90. 33 34

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TOWARDS THE SPECIAL ASSEMBLY The Catholic Church’s relations with Muslims also have their foundation in Vatican Council II and are mentioned in the Instrumentum laboris. “Oftentimes relations between Christians and Muslims are difficult, because Muslims make no distinction between religion and politics, thereby relegating Christians to the precarious position of being considered non-citizens, despite the fact that they were citizens of their countries long before the rise of Islam. The key to harmonious living between Christians and Muslims is to recognise religious freedom and human rights.” 38 Christians are called upon not to isolate “themselves in ghettos and a defensive and reclusive attitude which is sometimes seen in minority groups.” 39 To work together for peace, social justice and freedom, the younger generation especially must be well educated in schools and universities. “To do this, some responses suggest that educational texts be revised, especially materials for teaching religion, so as to eliminate all prejudices and stereotypes concerning others.” 40 The document also analyses the strong impact of “modernity,” which “to most Muslim believers is perceived to be atheistic and immoral and a cultural invasion, threatening them and upsetting their value-system.” 41 “At the same time, ‘modernity’ is the struggle for justice and equality, the defence of rights.” 42 In that sense, Christians and the churches have a special contribution to make in the area of justice and peace. It is the Christian duty, “which implies the double obligation of fighting the evils in our society, be they political, juridical, economic, social or moral, and contributing to building o amore just, sound and humane society.” 43 The document then examines the topic of evangelisation in a Muslim society, which can only happen through witness. The charitable activities of Christian communities “towards all without dis-

Instrumentum laboris 96. Instrumentum laboris 97. 40 Instrumentum laboris 98. 41 Instrumentum laboris 104. 42 Instrumentum laboris 103. 43 Instrumentum laboris 106. 38 39

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DIETMAR W. WINKLER tinction, to the poorest and those pushed to the periphery of society, represents the clearest way of spreading the Christian message.” 44 In its conclusion, the document points out the “great concern for the present difficulties Christians are facing, yet, at the same time express a hope, founded on the Christian faith … For decades, the unresolved Israeli-Palestinian conflict, disregard for international law, the selfishness of great powers and the lack of respect for human rights have disrupted the stability of the region and subjected entire populations to a level of violence which tempts them to despair. Many – Christians for the most part – are emigrating elsewhere. In the face of this challenge and sustained by the universal Christian community, Christians in the Middle East are called to respond to their vocation of service to society.” 45 The Instrumentum Laboris finally quotes Lk 12:32: “‘Do not be afraid, little flock.’ You have a mission; the growth of your country and the vitality of your Church depend on you. This will only be achieved with peace, justice and equality for all citizens!”

44 45

Instrumentum laboris 115. Instrumentum laboris 118.

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PREPARING THE MIDDLE EAST SYNOD: THE PRO ORIENTE STUDY SEMINAR IN SULAYMANIAH/IRAQ 2010 DIETMAR W. WINKLER SALZBURG /AUSTRIA

During the time of preparatory work for the “Special Assembly of the Synod of Bishops for the Middle East,” it became clear from various announcements that Orthodox, Muslim and Jewish observers would be present. Nevertheless, since PRO ORIENTE knew from the (Oriental) Orthodox and Assyrian Churches that the invitations to “non-Catholic” observers had not yet been sent in May 2010, the foundation started the initiative and sent a letter, signed by President Johann Marte to the general secretary of the Synod of Bishops at the Vatican Curia, Archbishop Nikola EteroYLý, which stated that from “the perspective of PRO ORIENTE, from the experience of our work and in the ecumenical spirit of the II Vatican Council, we would like strongly to suggest that observers of the Christian Churches of the Middle East – Orthodox, Oriental Orthodox (Coptic, Syrian, Armenian) and Assyrian as well as representatives of the Middle East Council of Churches (MECC) – get invited to the Special Assembly for the Middle East in October 2010.” 1 Attached to the letter was the Final Report of the Second

Cf. Johann Marte, “Letter to Archbishop Nicola (WHURYLār th May 2010 (Archive Pro Oriente Vienna). 1

DIETMAR W. WINKLER PRO ORIENTE Colloquium Syriacum, which took place in Vienna, November 2009. 2 It was in the context of this second Colloquium Syriacum on “Syriac Christianity in the Middle East and India today: Contributions and Challenges” in Vienna (November 4–6, 2009) that PRO ORIENTE decided, on the invitation of then Archbishop Mar Louis Sako, to have a next meeting in Iraq and to combine this with a study seminar on the Middle East Synod. However, the Second Colloquium Syriacum had already picked up a lot of themes and challenges, which were now mentioned in the Lineamenta of the Special Synod. It seemed very appropriate, therefore, to send the common results, which were discussed in an ecumenical context of all the Syriac churches, i.e. Assyrian and Ancient Church of the East, the Syrian Orthodox and Malankara Orthodox churches and the Eastern Catholic churches with Syriac tradition (Maronites, Chaldeans, Syrian Catholic, Syro-Malabar and Syro-Malankara churches) to the General Secretary of the Synod of Bishops. The study seminar on the Middle East Synod took place on May 26–27, 2010, in Sulaymaniyah, Iraq. Along with PRO ORIENTE expert scholars, Archbishop-Metropolitans, Bishops, and Reverend Fathers of all the above-mentioned churches participated, with the exception of the Malankara Orthodox Church and the SyroMalankara Catholic Church, who were prevented from traveling to Iraq. Likewise, the Pontifical Council for Promoting Christian Unity was present; and with a letter dated May 17, 2010, signed by Archbishop Cyril Vasil S.J. and Mons. Maurizio Malvestiti, the Congregation for the Eastern Churches apologized for not being able to send a participant but expressed its lively interest in the results of the study seminar. 3 The final report has been sent to the

Cf. Second PRO ORIENTE Colloquium Syriacum, Final Report, in: Dietmar W. Winkler (ed.), Syriac Christianity in the Middle East and India. Contributions and Challenges (PRO ORIENTE Studies in Syriac Tradition vol. 2). Piscataway 2013, 161–169. 3 Archbishop Cyril Vasil SJ/Mons. Maurizio Malvestini (Oriental Congregation), Letter to PRO ORIENTE President Dr. Johann Marte, 17th May 2010 (Archive Pro Oriente Vienna). 2

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PREPARING THE MIDDLE EAST SYNOD members of the pre-synodal Council and to the General Secretary of the Synod. Since this Study Seminar was the only ecumenical preparatory meeting of the Middle East Synod, it is evident that some points are seen in a wider perspective. For this reason, the final report is documented here.

PRO ORIENTE Ecumenical Study Seminar on the “Special Assembly of the Synod of Bishops for the Middle East”

F inal Report Sulaymaniyah (Iraq), May 26–27, 2010 In its endeavour of facilitating and supporting mutual understanding and exchange between the Oriental Churches (Catholic, Oriental Orthodox and Assyrian), PRO ORIENTE Foundation (Vienna/Austria) with its fifths Forum Syriacum organized a study seminar on the “Special Assembly of the Synod of Bishops for the Middle East”. The study Seminar took place on May 26–27, 2010, at the invitation of Archbishop Louis Sako (Chaldean Archdiocese of Kirkuk) in Sulaymaniyah/Iraq. Participating Archbishop-Metropolitans, Bishops, and Reverend Fathers named below came from the Assyrian Church of the East, the Ancient Church of the East, the Syrian Orthodox Church, the Chaldean Church, the Maronite Church, the Syrian Catholic Church, and the Syro-Malabar Church. Likewise the Pontifical Council for Promoting Christian Unity, along with PRO ORIENTE expert scholars, were present. With a letter of May 17, 2010, signed by Archbishop Cyril Vasil S.J. and Mons. Maurizio Malvestiti, the Congregation for the Eastern Churches apologized for not being able to send a participant, but expressed its lively interest in the results of the study seminar. In the opening session, a greeting letter of Cardinal Emmanuel III Delly, Patriarch of Babylon of the Chaldeans, was delivered, whereby he appreciates that this initiative of PRO ORIENTE could take place in Iraq. 27

DIETMAR W. WINKLER Participants appreciated the reflections presented in the Lineamenta, and – after extensive discussion and exchange in plenary and workshops – would like to draw attention to the following points: I. Relationship between Churches: Communion and Witness 1. The Special Assembly of the Synod of Bishops for the Middle East is characteristically different from similar Synods concerning different geographical areas. In the Middle East, we are faced with the unique ecclesiastical situation that the Catholic Oriental Churches, with the exception of the Maronites, have a long common spiritual and liturgical tradition with their Orthodox Sister-Churches. 2. For this reason we believe that the invited persons from the Orthodox Churches should be present at the Synod not only as fraternal delegates, but should be able to fully participate in the various activities during the Synod. In general we are concerned about the constant ecumenical dimension of the whole synodal process in its different stages. For instance we would have liked that the Orthodox Churches had been invited to take part at the preparatory stage and we hope that they will also be able to participate in the implementation of the decisions and recommendations of the Synod. 3. The challenges put to the Eastern Catholic and Orthodox Churches are common, a supplementary reason for close cooperation. This is particularly true of the burning issue of massive emigration from the Middle East. 4. For this reason one has to reconsider the division made in the Lineamenta (Ch III Christian Witness), where a division is suggested between witnessing to the Gospel within the Church and witnessing together with local Orthodox Churches. Catecheses should not be considered an issue only for the Catholic Church, but should be elaborated in cooperation with the other local Orthodox Churches. 5. The concept of communion of Churches considered distinctively from jurisdictional communion launched some years ago, deserves ongoing and further study. 6. One of the results of the Synod should be that the situation of the Christians in the Middle East come to be better known in 28

PREPARING THE MIDDLE EAST SYNOD the West. Now Middle East Christians are faced with ignorance and indifference. Initiatives should be taken to encourage Western Episcopal Synods, theological faculties, church members and youth organizations, etc. to undertake visits to the region. Serious analyses are to be offered to the West. There is a need to reach out also more to the media. 7. In the field of witness: common witness is a form of communion. Possible new initiatives that can be taken (and which in some regions are already being taken) are: common schoolbooks, common school curricula, common pastoral work and diaconia, etc. II. Witness to the Islamic World 1. Christians and Muslims have a long history of coexistence. The present situation in the Middle East has to be studied and evaluated from this perspective, especially in the context of a growing political and extremist interpretation of Islam. 2. In order to find an answer to political Islam, Christians and Muslims have to develop common strategies, e.g. in the field of study and research, by a common reading of Sacred Texts. 3. Christians should also be encouraged and prepared to take actively part in the public life in the countries they are called to life in. 4. It would be useful to develop a common program of promoting publications on different levels (academic and more popular) to present Christianity in a way that is understandable for the Muslim community. So far we have only isolated initiatives. A new apologetic endeavor in the good sense of the word is much needed. 5. Educational institutions should impart a culture of coexistence, mutual respect and understanding. Joint educational programs are needed in this respect, where common religious, spiritual and cultural values are presented. 6. Educators and religious leaders should have a good, reflective knowledge of religion, not only of one’s own community, but also of that of the other communities. They have to respect the religious sensitivities of all students. School authorities should take the necessary steps that textbooks used in educational institutions give proper information about the religions. 29

DIETMAR W. WINKLER 7. Periodical and occasional inter-religious meetings of religious leaders should be organized, not only in official, international encounters, but also on a more regional, local and intermediate level, since these kinds of gatherings are more effective for promoting better mutual understanding. 8. Media is a powerful instrument to promote a proper image of Christianity in the region. More coordinated efforts should be taken to ensure an objective presentation of Christian beliefs and values. It should be made clear that some evangelical movements of western Christians give a distorted image of Christianity. 9. Both Christians and Muslims ought to be more open to the ideas of civil society, including the distinction between the religious and the political domains and the struggle against corruption and social injustice. Meetings intended for both decision and opinion makers (including future clergy and politicians) are to be organized. They also have to be informed on the historical developments of Christianity and Islam and their mutual relations (including some mutual misconceptions and negative experiences in the past). 10. True expertise has to be developed among Christians and Muslims concerning inter-religious dialogue (by university training, in seminaries and sharia schools, by special programs, etc.). 11. Another form of common witness is in the field of charity. Much needed housing projects, hospitals, care for handicapped persons, marginalized etc. However, all initiatives taken should not be limited to the Christian communities only, but should be for the benefit of all. Final remarks It would be useful to organize a follow up “Synod” or meeting (preferably in the Middle East, e.g. convoked by the Council of Catholic Patriarchs of the East or another body) in order to evaluate the implementation of the decisions taken at the Synod. Because of the urgency of the situation in the Middle East, we express the wish that the Apostolic Exhortation communicating the results of the Synod be published soon. 30

PREPARING THE MIDDLE EAST SYNOD List of participants Mar Awa Royel, Assyrian Bishop of California, USA Mar Paul Matar, Maronite Archbishop of Beirut, Lebanon Mar Gregorius Y. Ibrahim, Syrian Orthodox Metropolitan of Aleppo, Syria Mar Joseph Powathil, Syro-Malabar Archbishop emeritus of Changanacherry, Kerala, India Mar Louis Sako, Chaldean Metropolitan of Kirkuk, Iraq Mar Mikhael Jules Al-Jamil, Archbishop and Apostolic Administrator, Rome, Italy Chorepiskopos George Khoshaba, Archdeacon of the Ancient Church of the East, London, Great Britain Fr. Philip Nelpuraparampil, Secretary of the Syro-Malabar Synodical Commission for Public Affairs Observer: Fr. Gabriel Quicke, Pontifical Council for Promoting Christian Unity, Rome/Vatican PRO ORIENTE experts: Dr. Johann Marte, President of PRO ORIENTE Foundation Dr. Aho Shemunkasho, University of Salzburg, Austria, secretary of the study seminar Fr. Frans Bouwen M.Afr., Editor-in-Chief of Proche Orient Chrétien, Jerusalem Prof. Herman Teule, Radboud University, Nijmegen, Holland; University of Louvain, Belgium Prof. Dietmar W. Winkler, University of Salzburg, Austria; scientific director of the Study Seminar

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THE MIDDLE EAST SYNOD: EXPERIENCE, RESULTS, REACTIONS ARCHBISHOP BASILIOS GEORGES CASMOUSSA MOSUL / IRAQ

“Middle Eastern Christians Facing New Challenges” is not merely a title! It would, however, perhaps be better to say “Facing a New Challenge.” This new challenge is indeed a historical one as it alarmingly affects their hereditary presence in their own countries. In my intervention at the Synod I said: “In our Middle Eastern countries, we are small minorities, seriously ravaged by the following factors: (1) Galloping emigration, whereby Christians lose more and more people of their faith in their established countries. (2) The alarming decrease of births. (3) The waves of terrorism inspired by religious ideologies .... What is happening in Iraq today makes us think back to what happened in Turkey during the First World War. It is alarming! ... What kind of responses do our Churches give? Leading a selfsufficient life smacks of narcissism! Or do they only sadly throw up their arms? Alas! Will we die out for lack of breath?!”

I finished my statement by declaring that “this is not the opinion of the Synod.” And it still isn’t. So what has happened one year afterwards?

THE MIDDLE EAST SYNOD 1. After the Synod Proposition 43 of the Synod reads: The Churches which have taken part in the Synod are called upon to ensure that it is properly followed up by working together with the Council of the Catholic Patriarchs of the Middle East and the official structures of the relevant Churches, with a greater involvement of priests and lay and religious experts.

As I wanted to collect positive reactions on the follow-up to the Synod, I addressed a request to religious persons and institutions as well as to laypeople in Iraq, Lebanon, Syria and Egypt. I also consulted websites and newspapers. From Syria and Egypt, I received no answer. The review I can give, therefore, is rather meagre as it reflects only what little information I collected, together with my own experiences. At any rate, I do not pretend to give an exhaustive report: a) The Special Synod for the Middle East undeniably had a broad echo in the media while it was in session. Télélumière-Noursat, a Christian TV station in Lebanon, followed the proceedings step by step while located in the audience room of Paul VI in Rome. The Christian and secular radio stations as well as the Christian newspapers and magazines, especially the Catholic ones, gave the event significant coverage. The same is true of the so-called Christianinspired institutional or private websites, such as Abouna (Jordan), Ankawa (Chaldeo-Assyrian), Ishtar (Iraq), and Bakhdida (Diocese of Mosul, Iraq), among others. The non-religious media did not report much about the Synod, apart, perhaps, from Lebanon, and elsewhere some reports in local lay newspapers appeared, which were published by generally Christian sources (Sawt Bakhdeda and others, Iraq), as well as in some Catholic periodicals (Pensée Chrétienne in Iraq, Le Messager in Egypt). The Catholic Social Communications Centre in Lebanon, an institution which is affiliated with the Council of the Catholic Patriarchs in the Middle East, has organised round table discussions, broadcast by Télélumière TV, to present the Alienamenta of the Synod, by His Beatitude Patriarch Younan of the Syrian Catholics, co-president of the Synod and with the partic-

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ARCHBISCHOP BASILIOS GEORGES CASMOUSSA ipation of H.E. Bshara El-Raee, who has become Patriarch of the Maronites in the meantime. Christians at the grassroots level, though, were waiting for important declarations, for relevant measures to break the deadlock holding Middle Eastern Christians in the grip of terrorism and the feeling of inferiority imposed by the fact that we are a minority relative to the Muslims, who are in the vast majority and have captured all the power and the rights. Some said that the attack by fanatic terrorists against the Cathedral Sayedat el-Najat in Baghdad, which took place only a few days after the Synod was closed, was actually a response to the Synod. b) As far as I know, only two public lectures took place in Iraq in the year after the Synod. They were delivered by H.E. Casmoussa in Qaraqosh and Bartelli (Syrian Catholic Diocese of Mosul), presenting the recommendations and the message of the Synod. After the Synod, I also presented these results and recommendations to the faithful at two cultural centres in Qaraqosh and Bartelli. Apart from this – according to my information – there were no other presentations. I enquired at the Catholic Centre in Lebanon but received no response. c) A new organisation has also been founded in Lebanon called “Rencontre des Chrétiens de l’Orient” (“Meeting of the Christians of the Middle East”). It assembles lay and clerical representatives from all Christian churches of the Middle East. Its goal is to create a common platform for treating all problems concerning the presence and future of the Christians of the Middle East. A General Conference is to be held at the end of 2011 in Lebanon. The organisation says that it works in continuity with the Special Synod for the Middle East. At a press conference in mid-September, H.E. Samir Mazloum, representative of the Maronite Patriarchate, stated: Our churches live under the mark of the Special Synod for the Christians of the Middle East and perceive more and more the danger endured by the Christians in the Middle East, especially following a series of assassinations in Iraq and Egypt, a compelled emigration and a rise of terrorist attacks. Facing this situation, the Christians must find a space in which they can move freely in order to unify their perspectives and their ef-

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THE MIDDLE EAST SYNOD forts, in accordance with their brothers in citizenship, namely the Muslims, to safeguard their existence despite the policy of essentially forced emigration.

d) From the print media and the internet, I would especially like to point out a series of articles on the expectations for the Synod written by Chorbishop Pios Qasha from Baghdad. He gave them the title “Our Aspirations… in the Suitcases of our Bishops” and mentions some concerns and frustrations confided to the Synod Fathers: The drama of the Christians in Iraq What is the role of the Arab Christian? The precariousness of the Christian presence in the Middle East The fear of the future caused by galloping extremism No Christian presence in the Middle East without honour and rights The unjust accusation against Christians of being acolytes of Western politics Haven’t we been the avant-gardists of the Arab civilisation and culture?

In a second article entitled “Whisperings between the Sessions of the Synod,” he calls out to the Synod Fathers without hiding his disappointment: Let us not always be the scapegoat of Abraham…Tell them that Christianity will always be the one who accepts the other. Tell them that we are indigenous in our countries, that we have not been imported, that we are not individuals to whom you give a number to receive a charity.

In a third article, written after the Synod, he is not hiding his awareness of the fact that there were no truly relevant expostulations established for the Middle East after the Synod: It is true that the recommendations of the Synod have been promulgated and transmitted on the websites, but they have not been proclaimed from the pulpits of our Churches so as to inform the faithful.

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ARCHBISCHOP BASILIOS GEORGES CASMOUSSA He writes further in the article that “the situation is the same as before the departure (of the Bishops),” and he continues to enumerate the calamities endured by the Christians: terrorism, persecution, flights, parasite sects, withdrawal of the churches into themselves, the tragedy of Sayedat el-Najat at Baghdad and the Church of the Two Saints in Alexandria (Egypt)… Actually, the author only expresses the thoughts we all have. e) There have certainly been more articles about the themes of the Synod which parallel the situation of the Christians in the Middle East. I would like to cite an article from the Syrian Catholic “Patriarchal Review,” dated September 2011, which reflects the most important results of the Synod. Additionally, the Lebanese magazine “El-Akhbar,” in an article by Georges Bashir published on September 16, 2011, deals with the “serious sorrows and fears for their flock demonstrated by the officials of their Churches since the closure of the Special Synod for the Christians in the Middle East.” In this same issue, the magazine refers to the interventions of the Synod in this sense. These “sorrows” have been revisited by the recent declarations of the Maronite Patriarch Beshara al-Rai during his visit to France in September 2011. The case of Iraq remains a threatening spectre to the other Christian communities in the Middle East. f) The session of the Council of the Catholic Patriarchs of the Middle East, which took place in Bkerke, Lebanon (initially scheduled to take place in Baghdad), on November 14–17, 2011, was devoted to the Synod of the Middle East. On the agenda were: (1) the role of the Council of Patriarchs and the recommendations related to the Council; (2) the procedures undertaken by the churches and the countries for the applications to the Synod (Bishops Conferences of Egypt, Iraq, Lebanon, Syria, Palestine, Jordan; the Coptic, Melkite, Syriac, Maronite, Chaldean, Armenian and Latin Churches); (3) the role of the media regarding the application of the recommendations of the Synod. We should not forget that Proposition 43 appeals to the churches to “make sure that it is properly followed up by working together with the Council of the Catholic Patriarchs of the Middle East and the official structures of the relevant Churches.” 38

THE MIDDLE EAST SYNOD g) The fact that initiatives with relevant consequences are missing for the continuation and implementation of the Synod is probably due to three factors: (1) The prolonged delay in publishing the Papal Document, which is normally issued after the Synod and has an authoritative character; one year after the closure of the Synod, this Document had still not been promulgated. We are losing our impetus, our enthusiasm is no longer the same, and other immediate facts are appearing that make the document seem distant and sever its roots. (2) The fact that we are waiting for the Council of the Patriarchs, as charged by the Synod, to give its directives. (3) The chronic nonchalance of our churches, from the church basis to the leaders, to mobilize themselves, especially as they need to adopt a stance, to change their behaviour, and to take more direct initiatives and get committed. 2. Reactions and Expectations It is undeniable that the Synod has been an extraordinary event on the level of the Universal Church and an extremely stimulating instrument for the renewing of the internal energy of the Oriental Churches and for its external witnessing. The practical application of the Synod is not possible without its principal pillars, namely internal renewing, ecclesial communion and the witness of the faith. The choice of the general theme for the Synod (The Catholic Church in the Middle East: Communion and Witness) is important and invites the Oriental Churches to an effective commitment to dealing with their own situation with the support of the Universal Church. This support has been expressed in Proposition 5: However, persecution must raise the awareness of Christians worldwide of the need for greater solidarity. … The attention of the whole world should be focused on the tragic situation of certain Christian communities of the Middle East which suffer all manners of trials sometimes even to the point of martyrdom.

The subtitle also reflects these two elements of “Communion” (ad intra) and “Witness” (ad extra). I would like to stress four key elements of the Synod; each of these elements affect the dynamics of its implementation, which is entrusted to the people of Christian 39

ARCHBISCHOP BASILIOS GEORGES CASMOUSSA faith in the Middle East and to its pastors, who guarantee its unity, its quality of faith and its future: 1) The key element of “Communion” urges us, indeed, to a double engagement: an engagement with the ecclesial communion in praxis, and not only in principal, between the different Oriental Catholic churches and their future in the same country or region on one hand; and, on the other, with the Orthodox churches and the Protestant church communities of the same region or country. From my point of view, the element of common “communion and witness” with the non-Catholic sister churches, in its concrete phase of coordinated collaboration and common witness in the contexts of Islam and pluralism, should indeed have been more highlighted by the Synod. I am saying this from the global perspective of the Synod itself. At any rate, it will have to be implemented in a practical way, since our churches are all united in the same destiny in terms of of the social and political environment in which they are progressing. 2) The key element of “Witness” refers especially to the Muslims, since they constitute the social and religious majority setting in the geographic environments in which the Christians live, the two religious groups existing in an “inescapable cohabitation” which requires a permanent, life-long dialogue. This element is not a secondary goal of the Synod. I would even dare to say that the tensions between Christians in the Middle East and the terrorist and fundamentalist Muslim groups, the terrorism against our churches and our faithful, and the endangered presence of Christians in many places (Iraq, Egypt, …) were the reasons for convoking the Synod. The Holy Father, cited by the Synod, also eloquently and pertinently underlines the need for dialogue: “Interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to an optional extra. It is in fact a vital necessity, on which in large measure our future depends” (Pope Benedict XVI, Cologne, August 20, 2005). Christians and Muslims in the Middle East must find a language of mutual understanding and partnership. They should reassure each other of their common faithfulness and ban forever the false notion of a crushing majority and a crushed mi40

THE MIDDLE EAST SYNOD nority. Real dialogue will first require recognition of the other side and its rights. Propositio 40 speaks of the purification of memory through forgiveness for the events of the past, and to seek a better future together. (…), they are to endeavour to accept one another in spite of their differences, working to built a new society in which fanaticism and extremism have no place.

Since “interreligious dialogue” has not yet been put into practice, the dialogue of present life must continue to be promoted. Proposition 42 refers to Islam and reads: In the Middle East, Christians share a common life and a common destiny with Muslims. Together they build up society. It is important to promote the fundamentals of citizenship, equal rights and duties and religious freedom, including both freedom of worship and freedom of conscience….leaving aside every negative prejudice…and combating together every sort of fundamentalism and violence in the name of religion.

3) A third key element required of the Christians is that they should not behave like strangers in their own environment; social, political and existential engagement is similar to the idea of Incarnation. And Incarnation is a Christian idea. Proposition 6 puts it like this: Given that the attachment to the land of one’s birth is an essential element of the identity both of individuals and of peoples, as well as an environment of freedom, we exhort our faithful and our Church communities not to give in to the temptation to sell off their property.

The rooting in the land of birth translates into active participation in the construction of our country by standing up for its objectives and attachment to our religious and cultural heritage; these are three unequivocal fundamentals for the consolidation of the role of Christians in their environment. 4) Emigration: six propositions are dedicated to emigration. This shows the importance assigned to this devastating phenomenon in the strategy of the Christian presence in the Middle East. But we must also consider the other face of emigration: “the sending of priests and the establishment of their own eparchies wherever the 41

ARCHBISCHOP BASILIOS GEORGES CASMOUSSA pastoral needs require them” (Proposition 11); working to “reinforce the sense of solidarity and of sharing with the country of origin, by contributing to pastoral projects…faithful to the traditions of their origins” (Proposition 12); and recognizing that “churches in the countries which receive immigrants should be familiar with and respectful of Eastern theology, traditions and patrimonies” (Proposition 13).

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RECALLING THE SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS DIETMAR W. WINKLER SALZBURG /AUSTRIA

From October 10 to 24, 2010, the Special Assembly for the Middle East of the Synod of Bishops took place in Rome. For the first time since the Second Vatican Council (1962–65), as a result of which the Synod of Bishops was established as a special dicasterium in the Vatican, the bishops of the Eastern Catholic churches were in the majority. Whether the Synod, however, was only a spectacular experience and forum to exchange opinions or whether the proposals (propositions) forwarded to the Pope will also be implemented depends not least on the post-synodal process. 1. Before the Synod On September 19, 2009, Benedict XVI announced in Castel Gandolfo a “Special Assembly for the Middle East of the Synod of Bishops” (Coetus Specialis Pro Medio Oriente) in order to discuss the difficult situation of Christians in the Orient and to find solutions. 1

Benedictus PP. XVI, Ad Patriarchas et Archiepiscopos Maiores Orientales, in: AAS 101 (2009) 858859. – About the preparation of the Special Assembly for the Middle East, see D. W. Winkler, “Towards a Special Assembly of the Synod of Bishops for the Middle East,” in The Catholic 1

DIETMAR W. WINKLER This initiative is the result of an initiative of the bishops of the East. The Presynodal Council defined the basic agenda of the Synod under the theme “The Catholic Church in the Middle East: Communion and Witness.” “Now the company of those who believed were of one heart and soul” (Acts 4: 32). The fundamental concern of better cooperation between the Catholic churches in the Orient becomes clear already in the title. Since an exact geographical definition of the Middle East ultimately does not exist, the decision was made to extend the area. The preparatory synodal documents Lineamenta and Instrumentum Laboris were, therefore, sent to 16 countries: Egypt, Bahrain, Iraq, Iran, Israel, Yemen, Jordan, Kuwait, Lebanon, Oman, Qatar, Saudi Arabia, Syria, Turkey, United Arab Emirates and Yemen. Nearly 400 million people live in this region of over seven million square kilometers. Circa 5.6 percent of the population are Christians, and 1.6 percent are Catholics of different rites. Although these figures are only approximate data, we can form an impression of the demographic distribution. 2 Considering this data, in the process of seeking better cooperation between the various Catholic churches, in the narrow view, and with the other churches in the region, in the broader view, such cooperation in Lebanon obviously needs to be different from that in, e.g., the Gulf region. This also applies to the relations with Muslims and Jews. Another goal of the Synod was therefore to encourage the Christians in the Orient not to leave their homeland. The document of the Presynodal Council, the Lineamenta, was widely discussed in the dioceses and religious orders. The proposals

Church in the Contemporary Middle East. Studies for The Synod for the Middle East, ed. by A. O’Mahony & J. Flannery (London 2010) 37–68 and in this volume. 2 These figures, presented by Archbishop Eterovic at the beginning of the Synod, are from the Annuarium Statisticum Ecclesiae 2008 (Vatikan 2010); see N. Eterovic, Relatio Secretarii Generalis. De Laboribus Secretariae Generalis eiusque Consilii in praeparando Coetu Speciali pro Medio Oriente (Vatikanstadt 2010).

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RECALLING THE SPECIAL ASSEMBLY and suggestions which then arrived were incorporated into a new text, the Instrumentum Laboris. 2. The Course of the Synod A total of 185 Synod Fathers took part in the two-week Special Assembly. This number includes patriarchs, archbishops and bishops not only from countries in the Middle East, but also from other continents, where Catholic Eastern Churches exist today due to migration; additionally, the number includes representatives of the Curia and the Union of Superiors General. Delegates from 13 Orthodox and Protestant churches reflect the ecumenical efforts of the Synod. There were also 36 experts present supporting the special secretary, the Maronite Archbishop of Cyprus Joseph Soueif, in drafting the relationes and propositions, as well as 34 auditors from various organizations that are active in the Middle East. 3 The meetings in the Synod Hall, where Pope Benedict XVI was a regular and attentive listener, were conducted by the Syrian Catholic Patriarch H.B. Ignatius III Youssif Younan and H.E. Cardinal Leonardo Sandri. In his opening speech, the Relator General of the Synod, Coptic Catholic Patriarch Cardinal Antonios Naguib outlined the manifold problems of the churches of the Middle East on the basis of the Instrumentum Laboris. 4 These can essentially be divided into four major subject areas: First, the matter is above all about better cooperation between the Catholic churches of the Middle East. The aim is to strengthen the Christians in their identity through the word of God and the sacraments and in their effort to achieve unity among the Christians in order to give the world an authentic and effective testimony of their faith. The six Catholic Eastern churches and the Latin Patriarchate hardly cooperate in the field of pastoral care. It was planned to discuss in concrete terms at the Synod a common catechesis in

See Coetus Specialis pro Medio Oriente: Elenchus Participantium (Vatican City 2010). 4 See A. Naguib, Relatio ante disceptationem (Vatican City 2010). 3

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DIETMAR W. WINKLER Arabic, the development of religious books, the education of the clergy and the like. In addition to intra-Catholic cooperation, it is then also important to establish ecumenical relations – especially with the Oriental and Orthodox churches, but also with the churches of the Reformation. In the particular context of the Middle East, believers experience their identity first as “Christians” and not as members of a specific religious community. At the level of parishes, marriages between members of different denominations, baptisms, etc., questions are asked practically and in very concrete terms. Here appropriate support from the bishops is needed. The relations with Muslims and Jews are the third large area. In the Middle East, Christians now live as a minority in a mostly Muslim environment. Palestinian Christianity is also in a particular context in which it experiences a relationship with Judaism. Both relationships are theological and social challenges. The fourth topic concerns relations with the respective state; these can be very different. On the whole, questions of freedom of religion and freedom of conscience are here in the center of attention; in most countries of the Middle East, full participation of Christians in society is by no means guaranteed. 3. The Plenary Sessions In the plenary sessions, the bishops had the opportunity to expound upon their reports, concerns, analyses and requirements in a five-minute speech, referring then to the relevant paragraphs of the Instrumentum Laboris. The Synod was shaped by an atmosphere of amazing, often controversial openness regarding the interventions. This first week of exchange probably had the additional result that many synod fathers became aware of how different the situation in each country actually is. This may particularly apply to the Gulf region; at present, about 50 percent of all Catholics of the Middle East live there. These are mainly immigrants and guest workers from India, the Philippines, Ethiopia, etc. Here, a complex problem became evident. In the Gulf states, where a rather restrictive Islam is in place, only a few pastors can be appointed, and it is impossible to provide the faithful with the necessary number of priests. Many of the mentioned migrants are exploited by their employers and come back as 46

RECALLING THE SPECIAL ASSEMBLY broken people. However, effective pastoral care for migrants does not exist in the countries with Eastern Catholic churches, either. The Eastern Churches are trying to preserve their heritage and identity; for this reason, they almost exclusively focus on the faithful of their own rite. But in the Middle East and the Gulf region, there are thousands of Christian immigrants from other nations and cultures without adequate pastoral care because the Arabicspeaking local churches show little interest in migrants. The many pastoral problems were addressed or recognized as follows: as e.g. youth, family, and adult catechesis; religious education in order to enable the faithful to give information on their faith competently; liturgy in Arabic language; cooperation between the various Catholic churches in spite of different rites. There were still no specific solutions or pastoral suggestions which required the cooperation of the churches. But the process of growing awareness and of addressing problems must be welcomed. In the speeches of the first week, though, the ecumenical approach was surprisingly lacking, except among some dedicated bishops, one of whom initially moved within the Catholic area. Another topic that crystallized was the relationship of the Eastern Catholic churches with the Latin church. There have been complaints that the Latin church was the only church sui iuris that is allowed to expand freely, whereas jurisdictional restrictions apply to the Eastern Catholic churches. The term “diaspora” was rejected in this context because in the Orient, the Latin Church does not speak about itself as a diaspora church. The question of overlapping jurisdictions was therefore a concern of the synod fathers. The current canonical regulations, for example, provide that a patriarch can only exercise territorial jurisdiction. This regulation makes the pastoral task of the head of an Eastern Catholic church difficult, though, because due to continuing emigration, he is in charge of many parishes in countries outside of the Orient. Accordingly, it would be helpful for a patriarch if his jurisdiction were to be extended. This had to be considered and examined in canon law. Here, the inclusion of the hierarchy of the Eastern Catholic churches in the Catholic Bishops Conference of the United States, as well as the relationship on the spot in Paris and Vienna, were identified as good examples. But the relations between the individual Catholic churches are by no means without friction everywhere. 47

DIETMAR W. WINKLER Coexistence with Islam was discussed extensively. Many speakers agreed on the fact that fundamental human rights are not in force in countries with a Muslim majority, especially as regards freedom of religion and freedom of conscience. The concepts of a positive secularization and of a civic and civil society in which the freedom to profess (and to change) one’s faith is given were discussed vigorously in this context. The speeches of the Muslim and Jewish guests at the Synod were most interesting. These guests were present only in the General Assembly to which they had been invited as speakers. The speech of the adviser to the Sunni Grand Mufti of Lebanon was received with broad approval. He mentioned directly the social inequalities that result from the fact that, in some countries, Christians are not recognized as full citizens; he also acknowledged that the emigration of Christians means an impoverishment of the Arab identity. By contrast, the Shiite guest speaker from Tehran emphasized that, in most Islamic countries, including Iran, de facto Muslims and Christians live peacefully together, and that Christians have all legal rights and full freedom of religion. It is evident that the two speeches were received differently. According to many synod fathers coming from Arab Christianity, the speech of the Jewish rabbi also portrayed reality too positively. Many of the synod participants were too significantly shaped by the political realities resulting from the the permanent IsraeliPalestinian conflict. 4. The Study Groups The description of the problems in the plenary sessions of the first week was followed by discussions in ten groups, divided according to language (French, English, Arabic). 5 These groups compiled 44 propositions, which were discussed by the synod and on the last day put to the vote. Parallel to this process, the editorial committee elected by the synod fathers worked out the message of the Synod. At the end of

5

Six French, two English and two Arabic-speaking working groups.

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RECALLING THE SPECIAL ASSEMBLY the first week, a draft was presented, which was still widely criticized. The draft emphasized the pastoral and non-political character of the Synod while nevertheless underlining the political situation of the Christians, the lack of basic rights, and the IsraeliPalestinian conflict. Obligations for the bishops were not included in the draft. In the following week, the final message was thoroughly revised. 5. The Message The Final Message of the Special Assembly for the Middle East has the form of a pastoral letter from the bishops and was published immediately after the Synod. 6 First, the challenges are outlined, including those related to the internal unity of the Church and those concerning the political environment, security and religious pluralism in the Middle East. The Israeli-Palestinian conflict and the situation in Jerusalem and Iraq are mentioned explicitly. The different groups of people – priests, deacons, monks, nuns and lay people in the various religious and social areas – are explicitly addressed, along with exiled believers. The latter are called upon not to forget their homeland and their religious traditions. Greetings are sent also to the Protestant and Orthodox churches, linked with the encouragement to continue the common path in the Middle East Council of Churches. Regarding the relationship between Christians and Muslims, the message underlines that it belongs to the Christian mission and vocation to live together with Muslims according to the “commandment of love and by the power of the Spirit within us.” But these relations are above all based on the fact that Christians are an integral part of the societies of the Middle East. Likewise, the hope is expressed that concrete solutions to the political conflict will be supported by he Christian-Jewish dialogue. With this message, the synod fathers call upon the international community, particularly the United Nations, to work to find

See The Catholic Church in the Middle East, Communion and Witness. Coetus Specialis Pro Medio Oriente: Nuntius (Vatican City 2010). 6

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DIETMAR W. WINKLER a peaceful, just and definitive solution in the region. To put an end to the occupation of the different Arab territories, the application of the Security Council’s resolutions is required. The Palestinian people would thus have an “independent and sovereign homeland” where they can live with dignity and security. And the State of Israel would be able to enjoy peace and security “within their internationally recognized borders.” Finally, the Holy City of Jerusalem would be able to find its proper status, which does equal justice to the religious patrimony of Jews, Christians and Muslims. The hope that the two-state solution might become a reality is clearly expressed. In the message, all violence, terrorism, and religious extremism in the context of “racism, anti-Semitism, anti-Christianism and Islamophobia” 7 are vehemently condemned. An obligation of bishops to concrete action is not included in the final version of the message. However, the message gains high credibility by the commitment of the synod fathers given in one of the final paragraphs: We confess that, until now, we have not done what is possible to better live communion in our communities. We have not done enough to better live communion among our communities. We have not done everything possible to confirm you in your faith and to give you the spiritual nourishment you need in your difficulties.

6. The Propositions The crucial factor in improving the situation of Christians in the Middle East will not be the message of a published document but the practical and sustainable implementation of the proposals addressed to the Pope. These are, together with the Lineamenta, the

We cannot deal here with the fact that the message, immediately after its publication, was received differently in the political world. While it was welcomed by the Palestinians, it was misinterpreted by the Jewish side and heavily criticized; and so the Vatican spokesman, Federico Lombardi SJ, and Patriarch Antonios Naguib had to deny those interpretations decidedly. 7

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RECALLING THE SPECIAL ASSEMBLY Instrumentum Laboris and “Relationes ante et post disceptationem,” the basis for a post-Synodal Apostolic Exhortation (Prop. 1). Since this can sometimes appear one to two years later, if ever, it is pleasing that all these documents, including the propositions, have already been made public on the internet. 8 The propositions are grouped around the topics “Christian presence in the Middle East” (Prop. 4–15), “Ecclesial Communion” (Prop. 16–29) and “Christian witness” (Prop. 30–42), framed by an introduction (Prop. 1–3) and a conclusion (Prop. 43–44). The first section calls for the preservation of identity (Prop. 4) by maintaining our rich historical, liturgical, patristic and spiritual heritage. Here a wrongly-conceived confessionalism is rejected and openness to everyone in the community of the universal Church is called for. This aims both at the emigration of Eastern Christians from the Middle East (Prop. 11) and at the immigration of mostly Latin Christians into the Middle East (Prop. 14). For the Christians of both migrations, pastoral care in their own rite is necessary and must be ensured. The second section discusses two areas of communion: first, that of the Catholic churches with each other (ad intra), and then with all Christians and churches in the region (ad extra). A permanent commission of cooperation between the hierarchs of the Middle East is proposed. This commission would be responsible for common pastoral strategies, the mutual understanding of one another’s traditions, and the maintenance of joint institutions (Prop. 16). The lengthy discussion in the Synod about the “movimenti” lead to a special proposition (Prop. 17) because it was the synod fathers’ concern that they be able to live out their charisma and at the same time to preserve union with the bishop and not cause divisions in the parishes. The latter is certainly a latent danger. The synod fathers demand that married clergy, according to the Orthodox tradition, can work on principle and not only because of dispensation outside the canonical territories (Prop. 23).

8

See www.vatican.va/roman_curia/synod/index_ge.htm (as of 9.3.2018).

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DIETMAR W. WINKLER The discussion of this proposition made evident that Western Latin bishops show little interest in providing in their dioceses a home for married clergy of Eastern Catholic churches. Compared with the first draft, the final version included a separate paragraph on the importance and the work of the laity (Prop. 24). Regarding theological formation, maximum cooperation between the churches is recommended, in accordance with the principle of unity in diversity while maintaining the respective religious traditions (Prop. 25). In Instrumentum Laboris, the chapter on ecumenism was still incorporated in the section “Common Witness.” In the Synod, it soon became clear that this is part of the Communion. The need to preserve the crisis-torn Middle East Council of Churches is mentioned, together with ecumenical training and the adaptation of a standard Arab translation of the Our Father and the Nicene Creed (Prop. 28). Here were also included specific concerns of the delegates of the other churches such as the call for the development of a common Easter date (along with other ecumenical concerns contained in Prop. 28) and the establishment of a joint annual feast for all martyrs of all churches (Prop. 29). Both were proposed by the Syrian Orthodox Church, by H.G. Mor Gregorius Y. Ibrahim. The search for a common date for Easter found active support, whereas the feast of the martyrs was controversially discussed in the working groups, especially in those with Palestinian participants. This was likely due to the fact that Muslim suicide bombers claim martyrdom for themselves. However, the Christian concept of martyrdom is a fundamental alternative. Christians do not seek martyrdom for the sake of gains in the world to come. They regard it as the consequence of their faith in a loving God, a faith that is kept up to the last breath and does not kill innocent people out of hatred. The final section deals with common witness and consistently takes faith formation as starting point. It includes schools, universities and adult education centres (Prop. 30–32). Christians must be able to give information on their faith competently to one another and to the non-Christian environment. In spreading the faith, the media play a special role (Prop. 33). In addition to a very specific pastoral care for family and youth (Prop. 35 and 36), a new evangelization (Prop. 37) and a better consideration and implementation of the Church’s social doctrine (Prop. 38) are necessary. The sec52

RECALLING THE SPECIAL ASSEMBLY tion about the liturgy is too short and weak (Prop. 35) in light of the high status that the Eastern churches give the liturgy. Here the renewal of liturgical texts in contemporary language and contemporary forms of expression, in continuity with tradition, is only feebly mentioned as helpful. Interreligious dialogue in everyday life must also be practised better in order to build a peaceful society without fanaticism and extremism. Especially in the seminaries and novitiates, the candidates should be prepared for this (Prop. 40). Dialogue with Judaism (Prop. 41) as well as with Islam (Prop. 42) are based on the Second Vatican Council and its declaration “Nostra Aetate.” It is, therefore, concerned with values such as peace, justice, and religious freedom, including both freedom of worship and freedom of conscience, as well as freedom and equal rights in the state. 7. Conclusion The propositions are as rich as they are fragmentary. The individual proposals can here be presented only in an overview, but each one had to be subjected to a separate analysis. Similarly, the measures which should be taken must again be worked out specifically. Ultimately, the post-synodal process is required, and individual bishops who must approach the implementation of the proposals in concrete terms. But this will not happen without a greater pastoral and spiritual mobility among the patriarchs and a serious intent to cooperate. Seen in this light, Proposition 43 is pivotal for successful implementation: The Churches which have taken part in the Synod are called upon to make sure that it is properly followed up by working together with the Council of the Catholic Patriarchs of the Middle East and the official structures of the relevant Churches, with a greater involvement of priests and lay and religious experts.

Whether a lasting value can be ascribed to this assembly in Rome and whether positive and sustained impulses are given by it to the religious, social and political life in the Middle East depend upon this process.

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THE ECUMENICAL DIMENSION OF THE SYNOD: CRITICAL EVALUATION, RESULTS AND PERSPECTIVES MAR GREGORIOS YOHANNA IBRAHIM ALEPPO / SYRIA

I was delighted and enlightened to be present at the Synod of Bishops – the Special Assembly for the Middle East – which was held in the Vatican between 10 and 24 October 2010 on the issue of the Catholic Church in the Middle East, titled “Communion and Witness.” The Biblical axis of this unique Synod was based on a verse from the Acts of the Apostles: “Now the company of those who believed were of one heart and soul” (Acts 4:32). I participated in the local preparatory sessions for this synod with six Catholic churches in Aleppo. I was amazed by what I heard and read about ecumenism and inter-faith coexistence in reports produced by the lesser committees in our city, Aleppo, which is considered to be the Jewel of the Orient. Catholic members of different traditions have shown an encouraging and unprecedented thirst for unity in faith and dogma among Christians. In other words, they express a desire to remove all obstacles, repeal barriers and walls, challenge and invalidate cannon laws which had divided the one Church and sustained this division into what we see today of churches and various denominations.

THE ECUMENICAL DIMENSION Ecumenical Visons: Patriarch Jacob III and Patriarch Ignatius Zakka I I attended the synod as the official representative of His Holiness Mor Ignatius Zakka I Iwas, Patriarch of Antioch and all the East. Patriarch Zakka is well known in the ecumenical arenas for his serious and focused ecumenical vision and openness to other churches. Patriarch Zakka and the late Patriarch Jacob III († 1980), together and consecutively, played an important and successively ecumenical role locally, regionally and globally. Patriarch Jacob III was the first Patriarch of the Syrian Orthodox Church of Antioch to usher our church into membership in the World Council of Churches, as well as in the Middle East Council of Churches. He sent a delegation to the Second Vatican Council and was very keen to go the extra ecumenical mile to become the first Syrian Orthodox Patriarch to meet the Bishop of Rome. He met Pope Paul VI in 1971 and Pope John Paul II in 1980. Patriarch Jacob III earned a place in ecclesiasto-ecumenical history when his effort towards going that extra ecumenical mile came to fruition in the signing of a historical Common Declaration on Christology with Pope Paul VI in 1971. 1 The light of this unprecedented dogmatic statement encouraged other Oriental Orthodox Patriarchs to sign Common Declarations with the Pope of Rome. This was the first serious work in the relationship between the two Apostolic Churches, and it set the ecumenical snowball rolling, resulting in the PRO ORIENTE Foundation inviting Oriental Orthodox to the formation of an unofficial theological dialogue. Patriarch Zakka I Iwas represented the Syrian Orthodox Church of Antioch as an observer at the Second Vatican Council, became a member of the Central Committee of the World Council

Cf. Common Declaration of H.H. Paul VI and H.H. Ignatius Yacoub III, in: Pro Oriente (Hg.), The Vienna Dialogue. Five Pro Oriente Consultations with Oriental Orthodoxy: Communiqués and Common Declarations (Booklet 1). Vienna 1991, 108. Online: http://www.pro-oriente.at/resmedia/upload//documents/ Booklet_1_-_The_Vienna_Dialogue.pdf. 1

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MAR GREGORIOS YOHANNA IBRAHIM of Churches from 1975 to 1980, and a member of the informal dialogue between Oriental Orthodox and Catholic theologians organized by the Foundation of PRO ORIENTE. He became the second Syrian Orthodox Patriarch to sign a vital Common Declaration with the Roman Pope in 1984 to confirm and expand the 1971 Declaration. 2 He welcomed Pope John Paul II at the Syrian Orthodox Cathedral of St. George in Damascus on May 6, 2011, during the historic pontifical visit to Syria. Seeing the blessed ecumenical march of our Church and reflecting on my own uninterrupted involvements in this ecumenical journey at all levels since 1976 to date, I shall leave you with John Paul II’s encyclical letter Ut Unum Sint to complete the story. Preliminary Remarks Being no stranger to such ecumenical gatherings, I realized my presence at the Synod of Bishops – the Special Assembly for the Middle East – occurred at a specific moment, standing on an ecumenical milestone of our current Middle East. It has been an enriching personal experience and involved vital brainstorming events. It was an ecumenical spring, and it vitalized and equipped our march together into the future with all its uncertainties and ambiguities. I am listing below my sources, which I relied upon in the preparation of this presentation and were mostly made available by the Synod for our use. 1. Working paper (2010) 2. Prospectus of the Synod of Bishops (2010) 3. Final List of Recommendations (23.10.2010) 3. List of Recommendations (21.10.2010) 5. Report of the Secretary-General Archbishop Nikola Eteroviü (2010) 6. Letter of the Synods’ Fathers 2010

Cf. Common Declaration of H.H. John Paul II and H.H. Ignatius Zakka I, in: ibid. 117–119. 2

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THE ECUMENICAL DIMENSION 7. Pre-Discussion Report of Anba Antonios Najib, Patriarch of Alexandria for the Coptic Catholic and the Moderator 2010 8. Post-Discussion Report of Anba Antonios Najib 9. I also consulted the daily bilingual bulletin (Arabic and English), which was published by the press office of the Holy See, an informative publication covering all subjects that were on the agenda of the Special Assembly of the Synod.

First: Let me highlight the fact that the churches of the Middle East were really in urgent need of a high-level Synod, a Christian summit to confront and face the challenges that had greatly influenced the Christian presence and undermined its once strong Christian witness. Christians felt disappointed and unsettled due to the steady and significant decrease of their number, which had become increasingly apparent from the eve of the nineteenth century up to now. Often, they have not been looked at as fellow citizens who share a homeland with an equal measure of rights and duties regardless of faith, creed or colour. The Synod, then, was a voice crying in the wilderness. In my opinion, this is the first time that the churches of the Middle East have come together in order to declare with one voice and one heart and one spirit common concerns to all. Secondly: The Synod empowered Christians with confidence regarding their presence and their testimony. The world heard their cry, confirming that they are attached to the land of their forefathers; they discouraged migrations and determined to continue their witness as citizens. In a special gesture in his report, the SecretaryGeneral concentrated on the command of our Lord to “go into the entire world, proclaim the gospel to everyone” (Mark 16:15); and after his resurrection, he assured them, saying “I am with you always, to the very end of the age” (Matthew 28:20). Thirdly: What Christians wish is that the Apostolic Exhortation be issued at the earliest possible opportunity. It will be an incentive to work within the framework of guidance for the Christian presence in the East. The Ecumenical Dimension of the Synod Now I return to the ecumenical dimension of the Synod, critical appraisal, results, and points of view. The Synod gave great priority 59

MAR GREGORIOS YOHANNA IBRAHIM to the ecumenical movement and the outreach to interreligious dialogue. The Synod recommended that all Christians in the Middle East continue dialogue with other religions, which is a delicate heart and mind process. This in itself is a quantum leap in the right direction, worthy of appreciation and praise; this subject requires mutual forgiveness of the past and the search for better ways of working together, especially if this dialogue is to be based on the concept of acceptance of others, respect for religious pluralism, and the rejection of extremism and intolerance. All of this will undoubtedly lead to the construction of a new society with a strong culture of dialogue. For the Synod, dialogue should be with Jews and Muslims. However, in a Middle Eastern milieu, Islam is the dominant religion, and indigenous Christian and Jewish communities are demographically challenged. There would be no fear or compromise for Christians, though, on the basis of demography or diminishing number if citizenship were the measuring stick and if the dignity of the human person, equality in rights and duties, and religious freedom, including freedom of worship and freedom of conscience, were enshrined in the psyche of citizens and upheld by the law. It is not only the right but also the duty of this Synod to ecumenically urge and encourage Christians to propagate and persevere in a fruitful life together with fellow Muslims; to look at them with respect and love; to encourage all to seek and discover common religious values in the other religion; and to reject all the previously entrenched stereotypes, prejudices and prior judgments against Muslims. In Chapter II of the final Synodical recommendations, we find a great deal on communion: first, the communion of the intraCatholic church; second, the triangle of communion between the bishops, priests and believers; third and finally, inter-church communion and communion between ecclesial communities. It is noticeable that the message of the synod fathers, while calling for cooperation and dialogue with the Jews and Muslims, concentrates on communion and witness with the Orthodox and evangelical churches in the Middle East. This Synodic tribute to Orthodox and evangelical sister churches met with great respect, appreciation and readiness in a communion of cooperation and togetherness to empower Middle Eastern Christians in their endeavours to remain, grow and prosper. Despite the diversity of 60

THE ECUMENICAL DIMENSION churches, their march is one, their challenge is one, and their future is one. As believers, they are called to carry on the message entrusted to them by God. In an important signal to full ecclesial communion, the message highlighted: Our challenges are the same and our future is the same. We wish to bear witness together as disciples of Christ. Only through our unity can we accomplish the mission that God has entrusted to us, despite the differences among our Churches. The prayer of Christ is our support; the commandment of love unites us, even if the road towards full communion is still distant for us.

In a generous gesture, the message mentioned the World Council of Churches, the Middle East Council of Churches, and other ecumenical institutions working for churches’ unity. The message expressed the gratefulness and appreciation of the Catholic Church for the support offered to other churches. I would like to pause and reflect on Recommendation 28 in the final list of recommendations (propositions), as it is of utmost importance. Here, the question arises: Why the claim of unity between the churches in the Middle East? Recommendation 28 justified its claim that: Unity between the disciples of Christ in the Middle East is above all the work of the Spirit. It is to be sought through a conversion of the heart, in a spirit of prayer, respect, perseverance and love, far removed from any trace of the mistrust, fear and prejudice which constitute such obstacles to unity. We wish to see our Churches renew their ecumenical commitment through practical initiatives: - by supporting the Council of the Churches of the Middle East; - by providing our parishes, schools and seminaries with formation in an ecumenical spirit, underlining the achievements of the ecumenical movement; - by implementing any pastoral agreements which may have been made; - by organising meetings of the faithful and pastors for prayer, meditation on the Word of God and collaboration in all areas;

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MAR GREGORIOS YOHANNA IBRAHIM - by adopting a standard Arabic translation of the Our Father and the Nicene Creed; and - by working for a common date for the celebrations of Christmas and Easter.

The Synod encourages all churches to establish ecumenical dialogue at the local level and promotes greater involvement of Eastern Catholic churches in the committees of the global dialogue. Perhaps it is useful to shed light on another ecumenical dimension presented in Recommendation 29: To inaugurate an annual feast in common for all the martyrs of the Churches of the Middle East and to request each Eastern Church to draw up a list of its own martyrs, witnesses of the faith.

The participation and acceptance of representatives from 13 (nonCatholic) churches and church groups historically rooted in the Middle East were tokens of will and hope for continuation of ecumenical dialogue, which has yielded positive results in the region. Its communication is a need and duty.

E cumenical Teaching and Learning Now I would like to deal with the ecumenical dimension of this important Synod, starting with the first point: namely, the provision of teaching of the ecumenical spirit in schools and seminaries that highlights the value of the achievements of the ecumenical movement. This point is interconnected with the second point of the previously agreed-upon pastoral agreements, wherever they exist. The churches cannot come closer to each other without the commandment of church leadership and the involvement of laypeople in ecumenism. This will not happen before the implementation of systematic enculturation of the new generation with the culture and spirit of ecumenism. Then we may finally be able to close the door on our schism and centuries of separate ecclesiastical developments. Nurturing the new lay generations in the spirit of ecumenism is as important and welcome a measure as introducing it to clerical schools and seminaries. Clergies who have the brief of ecumenism in their parishes should be duty-bound to keep the faithful well 62

THE ECUMENICAL DIMENSION informed of what is happening in the ecumenical circle, of the outcome of dialogues between churches, and of its implementations. We should not overlook here the curricula that are currently taught at our seminaries in the Middle East. Ecumenically speaking, in my opinion, they are all in desperate need of a deep, overall revision. If you had the chance to reflect on the ecumenically arcane content of these syllabi, you would notice that they are still caught in a pre-Vatican II rhetorical straight jacket. Theology and ecclesiastical history are still happily written in accordance with the polemical spirit of encyclicals issued at the end of the nineteenth and early twentieth century and taught with a mentality from the 1950s. I would not be true to myself if I did not admit and share with you the fact that, at least in the Middle East, the spirit of Vatican II still needs an intentional and urgent implementation; this becomes clear if we only reflect on the ecumenical developments that have taken place since the Council. The spirit of Vatican II and its vital recommendations still need to seep through and make the desired impact, not only on the mentality of parishioners, but also on some of their religious leaders. Trust me, if and when the ecumenical spirit is taken seriously and given full reign in our churches, only then will we see and feel positive results and changes in the social and psychological state of our faithful. Let me substantiate my discourse with some examples. It is well known that my church is one of the first churches that have signed the above-mentioned Common Declarations after the historic meetings between Patriarch Jacob III and Pope Paul VI (1971), and Patriarch Zakka I and Pope John Paul II (1984). In the first agreement, both Pontiffs declared that there is no difference of faith regarding the mystery of the Word of God incarnate; and the foundation of PRO ORIENTE is well aware of the background behind this statement. Those statements are now more than forty years old. It was assumed and envisioned that these statements may well open a new and distinctive chapter between the two churches. To our amazement and dismay, some of the leaders of the churches, without naming names, including those in the Middle East, are oblivious to these statements – in spite of the fact that both the Pope and the Patriarch jointly instructed and encouraged clergy and 63

MAR GREGORIOS YOHANNA IBRAHIM the faithful to exert extra efforts to remove obstacles that may impede full communion between them. To the contrary, and in a clear violation of the pontifical instructions, we see even today literature churned out both in the historical and theological planes, written in a long outdated language and style similar to that of the 1950s. In the Common Declaration of 1984, in addition to the mystery of the Word of God incarnate, Pope John Paul II and Patriarch Zakka I allowed the faithful of both churches to ask for the secrets of repentance, the Eucharist, and the anointing of sick priests accredited in one of the church sisters when needed. The Common Declaration of 1984 says: …the Holy Eucharist cannot yet be concelebrated by us. Such celebration supposes a complete identity of faith such as does not yet exist between us. Certain questions, in fact, still need to be resolved touching the Lord’s will for His Church, as also the doctrinal implications and canonical details of the traditions proper to our communities which have been too long separated. 3

Therefore, what remains is the mystery of the Holy Eucharist, which is the expression of Christian Unity among the believers, the bishops and priests. I wonder here, and ask you to join me, whether the pontiffs’ signatories to these statements may have overlooked the need to fix a binding mechanism for implementation and accountability; it seems they left the matter open and optional. The burning question, which arises here and now is: how can heads of churches agree and seal pastoral and Christological agreements, and implement such agreements where they exist, without scrutinizing the state of the ground in which they are to be implemented? – Is it too early to ask, after 40 years, who is in charge of implementation, what is the mechanism, and who is accountable?

3

Cf. Ibid. 118.

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THE ECUMENICAL DIMENSION – Is it not the time to look into the mechanism of implementation, process of accountability and appraisal, at least among church leaders of those historical agreements? – Is it enough, at this stage, to suggest the need to properly bring up the ecumenical spirit in local and regional parishes, schools and seminaries? – Is it not the time to form a body to oversee the revision of our curricula in all our seminaries to make it conducive to our ecumenical inspiration and current situation? – Is it not the time to think of educating the educators among us? – Is it not the time to introduce leadership training to our clergies that is current to our time? I could go on through the list of vital contingency measures that our churches of the Orient desperately need at this juncture. “Collaboration in All Areas” Another ecumenical dimension is mentioned within Recommendation 28 of the Middle East Synod: …organising meetings of the faithful and pastors for prayer, meditation on the Word of God and collaboration in all areas.

When barriers are removed between all the churches in the East, then it will be easier to organize meetings between the faithful and shepherds to pray together. Barriers are, in fact, firstly psychological; the souls have to be ready to accept these changes in the developments of relations between our churches. What really happened in history and led to the bitter divide between the churches has nothing to do with theology; rather, it was a matter of other factors including linguistic, ethnic, political, personal and others. These pushed narrow-minded people then to schism with devastating consequences for churches in the East, which have become more apparent during the last two centuries. Today, churches can no longer maintain these barriers that existed only to split families and to keep the brother apart from his brothers and the sister from her sisters. Certainly, this is not the desire of our Lord Jesus Christ, who called us to be one “as he and

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MAR GREGORIOS YOHANNA IBRAHIM the Father are one.” If we go back to the gospel of John 17:20–21, we find that Jesus in his prayer to God the Father says: I do not ask for these only, but also for those who believe in me with their words, that all may be one as you, Father, are in me and I in You, for they also may be one in us, that the world may believe that you sent me.” (John 17:20–21).

Do we dare to say that those who were instrumental in dividing the church were not aware of or did not read the words of Jesus in the gospel of John? Do we dare to speculate on the reason behind the pain and the sorrow of those churches, which have paid a heavy price for their divisions? Even today, the reasons are still not known and highly debatable. I think that today, the Church in all its denominations is ready to accept any form of Christian unity. If we search for models, we will find them already in existence. All we need is to adopt them and to implement them systematically. I would share here an example with you: the Vienna dialogue of PRO ORIENTE published Communiques and Joint Documents. 4 Those documents were adopted and sealed by Pope John Paul II and Pope Shenouda III on June 23, 1979, as important principles to guide research in the unity between the Catholic church and the Coptic Orthodox church. The Heads of both churches asked the Holy Spirit to guide the application of these principles. The first article says: The objective of our efforts is a full communion of faith expressing itself in communion in sacramental life and in the harmony of mutual relations between our two sister Churches in the one People of God. 5

Cf. Pro Oriente (Hg.), The Vienna Dialogue. Five Pro Oriente Consultations with Oriental Orthodoxy: Communiqués and Common Declarations (Booklet 1). Vienna 1991. 5 Principles for guiding the search for unity between the Catholic Church and the Coptic Orthodox Church signed by H.H. Pope John Paul II and H.H. Pope Shenouda III, in: ibid. 111. 4

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THE ECUMENICAL DIMENSION Point 4 of these Principles for guiding the search for unity reads: The Unity we envisage in no way means absorption of one by the other or domination by one over the other. It is at the service of each to help each live better the proper gifts it has received from God’s Spirit. 6

And also point 5: The unity presupposes that our Churches continue to have the right and power to govern themselves according to their own traditions and disciplines. 7

After listing to concerns such as the creation of an atmosphere of mutual trust, meeting urgent pastoral needs of believers in the two communities, and avoiding misunderstandings that may arise, the principles signed by Popes John Paul II and Shenouda III pay attention to a visible unity in Egypt. I quote point 11: Once unity is achieved, the richness of the various Christian traditions existing in Egypt would find clear and legitimate expression for the enrichment of all within the one Coptic Church. 8

Let us ask here: is it impossible to apply these principles to the See of Antioch, which is one tradition divided into five churches who wrestled bitterly with each other in the past and are now in a state of understanding and semi-rapprochement? It is not clear that the acceptance of a concept of unity is at the door. Enculturating all churches with the ecumenical spirit not only demonstrates the value of the achievements of the ecumenical movement and implements the signed pastoral agreements where they exist; it also qualifies churches to reconsider their bitter reality, especially against the panoramic background of the current situation in the Middle East, imposed on all churches who lose their children through forced migration.

Ibid. 112. Ibid. 8 Ibid. 113. 6 7

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MAR GREGORIOS YOHANNA IBRAHIM

Visible Common Witness In Recommendation 28 of the Middle East Synod, we also read that the fathers of the Synod wish to see our churches renew their ecumenical commitment by working for a common date for the celebrations of Christmas and Easter. Especially in the Middle East, Christians need to search for symbols that bring them closer together and make their views converge in preparation for a larger work toward full unity in faith and the sacraments. When the Synod stresses the adoption of a standard Arabic translation of the Lord’s Prayer and the Nicene Creed, it is also a message to the Christians in the Middle East that unity of language is necessary. When we pray, we must pray together in one language without heed to the roots of these prayers in other languages.

Interventions, results and impact Finally, I will quote some of the ideas that I presented to the Synod, representing my critical assessment of the work of the Synod. Then, I will present the results and what is anticipated. First, this Assembly for the Middle East of the Synod of Catholic Bishops has had a significant impact in the hearts of the children of the Orthodox churches and the Evangelical alike – especially in the hearts of the sons of my church, the Syrian Orthodox Church of Antioch, present to date in different countries of the Arab Middle East and Turkey. Due to forced immigration, they are present in the diaspora in all continents. The Synod of Bishops, then, gave us a sign of hope in a world scrambling and stumbling between the meanings of belonging and identity and lost in a maze of religion and sectarianism. Second, the people of my church in particular are not far from the objectives of the Synod of Bishops, especially to install and strengthen believers in their Christian identity by the Word of God and the sacraments. We are also close to the goal of reviving the partnership among all churches, even though our unity in faith and the sacraments is still not fully integrated. It energizes us to look forward to cooperation between the churches in the area of pastoral service, particularly in the circumstances in which we live today; 68

THE ECUMENICAL DIMENSION the lack of stability at home in these difficult days and the dispersion of the faithful around the world due to imposed and potential immigration render such cooperation particularly relevant. Third, the challenges facing Christians today are three: (1) All the churches from all traditions are now suffering from the scourge of forced migration. The almost abnormal conditions experienced in the region may culminate in driving the rest of the Oriental Christians out of the region. While we strive for the restoration of unity between us, this bleeding continues very quickly in some countries, such as Iraq in recent years; and it moves at a slower pace in other countries, such as Lebanon, Jordan, the Holy Land and Syria. But in both cases, the result is an absence on the ground of entire parishes, as happened in Turkey and is happening today in Iran, Iraq, and perhaps tomorrow in Syria! The Christians of the Orient are forced to migrate to the four corners of the world with a rather slim chance of returning to the region. In the absence of Christians, the region will lose its taste of pluralism and diversity and colour. By the same token, Christians of the East will lose their heritage, culture, language, history, affiliation, and identity, in addition to their ancient churches, monasteries, and the like. Sadly, it is a compound and irreversible loss. (2) Eastern Christians face a challenge in their relations with Muslims. The report presented by Patriarch Antonios Naguib confirmed that there are multiple reasons for establishing ties between Christians and Muslims. 9 All are partners in citizenship, sharing the same language and culture. In addition, Christians have a mission to live as witnesses to Christ in their communities. A fruitful dialogue should allow Christians and Muslims get to know each other better. There is a dictum in current circulation suggesting that “There is no peace in the region without dialogue with Muslims.”

Cf. Pt. E. Relations with Muslims (nn. 95–99), http://www.vatican.va/ news_services/press/sinodo/documents/bollettino_24_speciale-mediooriente-2010/02_inglese/b04_02.html#report_before_the_discussion _by_the_general_reporter,_h._b._antonios_naguib,_patriarch_of_alexand ria_of_the_copts_(arab_republic_of_egypt); (as of 20 March 2018). 9

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MAR GREGORIOS YOHANNA IBRAHIM The report also confirmed that it is the duty of churches to educate and coach their believers in religious dialogue, acceptance of religious dialogue, acceptance of religious pluralism, and respect and mutual appreciation. But where are these signs from the other party? Shortly after the Synod, the attack on the Church of Our Lady of Deliverance in Baghdad, as well as attacks to the Saints’ Church in Alexandria, shook the feelings of the whole world. It is a great challenge to live in the area due to the growing spirit of extremism and fundamentalism. It is rather difficult to forecast where such a high tide of religious fervor will drag the region, and, for that matter, the world. As I said in my presentation to the Synod, I suggest and reiterate that we must carefully reconsider our relations with Muslims; explore the possibilities of dissemination of enlightened thought among Muslims; and help the moderate elements among the scholars, clerics, intellectuals and even politicians and officials in these countries to alleviate ignorance, especially among preachers. On the one hand, the Christian churches should develop a new work program focusing on the culture of dialogue; on the other hand, the preaching of Islam among Christians through labour and material assistance and mixed marriages should cease. (3) The ecumenical communion remains one of the most important and potent ways to achieve the salvation of the Christians remaining in the East. We need to have Christian courage backed by the Holy Spirit. Even today, we continue to defy the will of Christ, weakening ourselves and becoming a stumbling block to the world. Our division has become our main obstacle to the Gospel and witness. The day will come when the Holy Spirit will move us to smash those barriers and destroy the idols of selfishness, pride and transcendence, and re-welcome Christ into our churches, as it was before the era of divisions and schism. Orthodox churches have participated in formal and informal dialogues with the Catholic church, particularly through the PRO ORIENTE Foundation, which bridged the gaps of views and visions between us. However, at times, in some dialogue meetings, we find ourselves going back to square one, to the zero option. This is what we have experienced in recent years in the dialogue between Catholics and Orthodox. No doubt, the main and biggest obstacle to communion between the churches is the “primacy.” Therefore, I 70

THE ECUMENICAL DIMENSION found myself ecumenically obliged to officially table my question to the Synod in the presence of the Holy Father Pope Benedict the XVI, asking: Can we distinguish between communion in faith and jurisdiction, when I am, as Orthodox, in firm communion of faith with the Catholic Church without being under the jurisdiction of the Roman Pope?

The last two proposals I submitted to the Synod were, first, for the creation of symbols of unity. We must look with confidence and faith to integrated unity; this includes unifying the date of Easter, which constitutes an obstacle to the believers in the Middle East working together in the service of our Lord. And secondly, I suggested establishing an annual “Remembrance Day” for the Christian martyrs, especially in the East, a day when Christians feel that they all truly belong to a church of the martyrs. Conclusion Finally, what are the results of this Synod, and what is to be anticipated? Everybody is eagerly waiting the Apostolic Exhortation because it will give churches the opportunity and the momentum to deal in confidence and faith with the principles it draws. The year since the Synod convened at the Vatican has been eventful; there were serious incidents in the region, including what became known as the “Arab Spring” – the wind that blew from Tunisia and moved to Egypt, Yemen and Libya and today is in Syria. All that will affect the presence of Christians, whether we like it or not. Can Christians – through their discourses in the Synod and the Apostolic Exhortation – chart their way, pass all dangerous crossings before them, continue to communicate with their Christian Oriental heritage, and work for their survival? It is hoped that Christians live in safety and stability, protect themselves from harm, and keep their message as the beacon which lights their way and the way of those who share with them the same environment.

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THE ECUMENICAL DIMENSION OF THE SYNOD: CRITICAL EVALUATION, RESULTS AND PERSPECTIVES FRANS BOUWEN MAFR JERUSALEM

The ecumenical dimension was, in one way or another, present throughout the whole process of the Special Assembly of the Synod of Bishops for the Middle East, held in Rome, 10–24 October 2010. However, it remains entirely legitimate, I think, to ask ourselves whether this dimension was sufficiently prominent in the awareness of the participants, whether it was given sufficient attention in the proceedings and whether it had sufficient bearing on the texts produced by the Synod: the final Message to the People of God as well as the final Propositions. My starting point for such an evaluation is the basic principle emphasized by Pope John Paul II in his encyclical letter Ut unum sint: It is absolutely clear that ecumenism, the movement promoting Christian unity, is not just some sort of ‘appendix’ which is added to the Church’s traditional activity. Rather, ecumenism is an

THE ECUMENICAL DIMENSION organic part of her life and work, and consequently must pervade all that she is and does. 1

It is not enough to pay tribute to ecumenism by saying beautiful words about it, nor by publishing a few eloquent paragraphs on the topic. The central question should be: to what extent did the ecumenical concern “pervade” all that the Synod said, did and decided? This is what I would like to consider in this presentation, at least as a first step. This evaluation also draws inspiration from the Report of the Ecumenical Study Seminar on the Special Synod for the Middle East, held by Pro Oriente Foundation in Sulaymaniyah, Iraq, 26–27 May, 2010, at the invitation of the then Chaldean Archbishop of Kirkuk, Mar Louis Sako. The report strongly emphasizes the ecumenical significance of the Synod: The Special Assembly of the Synod of Bishops for the Middle East is characteristically different from similar Synods concerning different geographical areas. In the Middle East, we are faced with the unique ecclesiastical situation that the Catholic Oriental Churches, with the exception of the Maronites, have a long common spiritual and liturgical tradition with their Orthodox Sister-Churches. For this reason we believe that the invited persons from the Orthodox Churches should be present at the Synod not only as fraternal delegates, but should be able to fully participate in the various activities during the Synod. In general we are concerned about the ecumenical dimension of the whole synodal process in its different stages. For instance we would have liked that the Orthodox Churches had been invited to take part at the preparatory stage and we hope that they will also be able to participate in the implementation of the decisions and recommendations of the Synod.

From this perspective, I shall consider the place ecumenism occupied first in the preparatory phase, then in the Synod itself and its

1

John Paul II, Ut unum sint 20.

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FRANS BOUWEN documents; and finally, I shall give a few reflections on what happened during the year that has passed since the celebration of the Synod. 1. Announcement and Preparation

1.1 Announcement Pope Benedict XVI announced the convocation of the Special Synod during a meeting with the patriarchs and major archbishops of the Eastern Catholic Churches in Castel Gandolfo on 19 September 2009. From the very beginning, he pointed out the ecumenical dimension of the initiative: I also share in the hope that the Eastern Catholic churches will ‘flourish’ in order ‘to fulfil with new apostolic strength the task entrusted to them,’ so as to foster ‘the unity of all Christians, in particular of Eastern Christians, according to the principles laid down in the decree of this holy Council, ‘On Ecumenism’ (Orientalium Ecclesiarum, nn. 1, 24). The ecumenical horizon is often connected with the interreligious outlook. In these two areas the whole Church needs the experience of coexistence, which your Churches have developed since the first Christian millennium.

Allow me to make two brief remarks on this paragraph. First, Benedict XVI explicitly mentions the specific task of the Eastern Catholic churches to “foster the unity of all Christians, in particular of Eastern Christians” according to the principles laid down by Vatican II. He refers, in fact, to the Decree on Eastern Churches, Orientalium Ecclesiarum. This raises some particular questions, both for Catholics and for Orthodox. The topic of this specific task will come up again during the Synod, but the question is whether the Synod was really capable of re-examining this role and coming up with some new approaches. I shall get back to this point later on in this presentation. The pope links the “ecumenical horizon” closely with the “interreligious outlook.” Although essentially different in nature, the two are inseparable in the Middle East. Besides, it is important to note that the Pope recognizes that in both areas “the whole Church 74

THE ECUMENICAL DIMENSION needs the experience of coexistence” that the churches developed in the Middle East. At the same time, it is evident that the general theme of the Synod, “Communion and Witness,” implies ipso facto the ecumenical dimension. Communion and witness are inseparable. On the one hand, true witness is only possible through a real communion. “The company of those who believed were of one heart and soul” (Acts 4:32). As this verse quoted in the subtitle of the theme suggests, it is through the living image of communion, which the first community of the disciples of Jesus in Jerusalem radiated, that “they had the goodwill of all the people; and day by day the Lord added to their number those who were being saved” (Acts 2:47). On the other hand, common witness finds its source in communion and also deepens and strengthens communion.

1.2 Lineamenta The first official preparatory document, called traditionally Lineamenta, was made public in January 2010. A quick look at this document shows that the ecumenical dimension is affirmed explicitly, labeled “basic” in the paragraph devoted to “The Aim of the Synod”; and the deepening of communion among the particular Catholic churches includes necessarily the non-Catholic churches and communities: The Special Assembly for the Middle East of the Synod of Bishops has a twofold goal: to confirm and strengthen Christians in their identity through the Word of God and the sacraments and to deepen ecclesial communion among the particular Churches, so that they can bear witness to the Christian life in an authentic, joyful and winsome manner. Our Catholic Churches are not alone in the Middle East. There are also the Orthodox Churches and the Protestant communities. This ecumenical aspect is basic, if Christian witness is to be genuine and credible. ‘That they may all be one, so that the world may believe’ (Jn 17: 21).

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FRANS BOUWEN Thus, communion has to be deepened at all levels: within the Catholic Churches in the Middle East themselves, among all Catholic Churches in the region and in relations with other Christian Churches and ecclesial communities. 2

When the Lineamenta speak about “Unity in Diversity,” they describe briefly the origin and history of the various churches in the Middle East; and in this context, they also refer to the origin and the ecumenical significance of the Eastern Catholic churches: In the wake of these divisions and separations, periodic attempts were made to re-establish the unity of the Body of Christ. This ecumenical effort gave rise to the Eastern Catholic Churches: Armenian, Chaldean, Melkite, Syriac and Coptic. At first, these Churches were tempted to indulge in polemics with their Orthodox Sister-Churches, however, at the same time, they have often become ardent defenders with them of the Christian Middle East. 3

Once more, we will return to this topic later on. The ecumenical dimension is explicitly dealt with in chapter III of the Lineamenta, entitled “Christian Witness,” 4 and not in chapter II, entitled “Ecclesial Communion.” One must admit that this is rather surprising, even confusing – the more so since this is done in spite of the fact that §53 starts by affirming “the real but imperfect communion existing between the Catholic Church and other Christian Churches and ecclesial communions.” This approach seems to ignore the fact that all major ecumenical dialogues today study the mystery of the Church and the search for unity within the vision of the ecclesiology of communion. Unity is conceived as the search for full communion in faith in the celebration of the sacraments – in particular the Eucharist and the exercise of apostolic ministry. The non-Catholic churches, especially the Orthodox churches, are not entirely foreign or external to the Catholic

Lineamenta 2 and 3. Lineamenta 9. 4 Lineamenta 53–60. 2 3

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THE ECUMENICAL DIMENSION Church; a real, though still imperfect, communion already exists that allows Catholic and Orthodox churches to recognize each other as sister churches. The fundamental link between communion and collaboration among the various Catholic churches (Eastern and Western), on the one hand, and the search for unity and collaboration with the other churches, on the other, should constantly be taken into consideration. It would be an illusion for Catholics to pretend to work for ecumenism with others if they do not earnestly work for greater communion among themselves first. Similarly, the desire to work for a stronger inner-Catholic communion and collaboration, if not paired with an effort to associate the other churches in one way or another, could be interpreted as an attempt to reinforce Catholic identity against the other churches and could create new misunderstandings. 5

1.3 Instrumentum laboris The working document, or Instrumentum laboris, for the Special Synod was made public on Sunday, 6 June 2010; during a Eucharistic celebration in Nicosia in the course of his official visit to Cyprus, Pope Benedict XVI consigned the text to the Heads of the various Catholic churches in the Middle East. In the homily he pronounced on this occasion, Benedict XVI reaffirmed that the Synod “will endeavour to deepen the bonds of communion between the members of your local churches, as well as the communion of the churches themselves with each other and with the universal Church.” However, he did not explicitly mention the ecumenical dimension. The Instrumentum laboris is a more elaborated document than the Lineamenta; it endeavours to integrate the reactions received from the bishops, the synods, the episcopal conferences and the

F. Bouwen, “Unity and Christian Presence in the Middle East”, in A. O’Mahoney/J. Flannery (eds.), The Catholic Church in the Contemporary Middle East. Studies for the Synod for the Middle East. London 2010, 87–105, esp. 88– 89. 5

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FRANS BOUWEN religious institutions of the Catholic Middle East. The general structure, however, remained more or less the same. The paragraph that in the Lineamenta was called “Witnessing Together with Other Churches and Communities” is now entitled “Ecumenism,” which is more appropriate. However, it remains located in the third chapter, titled “Christian Witness.” 6 The remarks made above, therefore, do also apply here. In the introduction, which restates the aim of the Synod mainly as strengthening communion and witness, the ecumenical dimension is again explicitly stated in an even fuller way than in the Lineamenta, echoing the reactions received from the churches: Obviously, in such a reflection, Catholics have to bear in mind the presence of other Churches and ecclesial communities in the region. This is clearly evident in all the responses, a sign of the increasing importance of the ecumenical sensitivity of the particular Catholic Churches and individual members of the faithful, who endeavour, with the grace of the Holy Spirit, to put into practice the prayer of the Lord Jesus.[…] Ecumenism is a part of Christian witness everywhere, but primarily in the countries of the Middle East. […] Clearly, the bonds of communion should also be reinforced with the other Churches and ecclesial communities, namely, the revered Orthodox Churches and communities with roots in the Reformation. 7

There is no need to go into detail here concerning paragraphs 76– 84 on ecumenism and the many concrete proposals they contain since the text is, by its nature, a working document destined to be discussed and amended in the course of the Synod. It is worth noting that a number of these proposals actually comprise a list of very different subjects without real integration and without the theological vision that should go with them.

6 7

Instrumentum laboris 76–84. Instrumentum laboris 3 and 5.

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THE ECUMENICAL DIMENSION 2. The Event of the Synod

2.1. The Presence of Fraternal Delegates The ecumenical dimension of the Synod for the Middle East was concretely illustrated by the presence of about fifteen Fraternal Delegates from the Orthodox, Anglican and Protestant Churches. They were a living and constant reminder of the ecumenical challenge in the Middle East; in the words of the famous laconic formula used by the Catholic Patriarchs of the Middle East in their first common pastoral letter of 1991 and repeated many times afterwards, “In the Middle East, we Christians will be together or we will not be.” 8 How many were invited to send delegates? Which Churches responded to this invitation and which did not? To my knowledge, no detailed information is available. I was told that thirteen invitations had been sent, but my information did not specify the addressees. The churches who sent delegates were the Ecumenical Patriarchate (Metropolitan Emmanuel of France), the Greek Orthodox Patriarchate of Alexandria (Metropolitan Makarios Tylliridis of Kenya), the Greek Orthodox Patriarchate of Antioch (Metropolitan George Khodr of Mount Lebanon), the Orthodox Church of Cyprus (Archimandrites Chrysostomos Kykkotis and Demostenis Demosthenous), the Coptic Orthodox Church of Alexandria (Bishop Barnaba of Torino and Roma), the Syrian Orthodox Church of Antioch (Metropolitan Gregorios Yuhanna Ibrahim of Aleppo), the Supreme Catholicosate of All Armenians (Bishop Armash Nalbandian of Damascus), the Armenian Catholicosate of Cilicia (Bishop Shahan Sarkissian of Aleppo), the Assyrian Church of the East (Metropolitan Gewargis Sliwa of Baghdad), the Anglican Communion (Bishop Michael Langrish of Exeter), and the Lu-

Cf. Council of Catholic Patriarchs of the Middle East, The Christian Presence in the Middle East. Witness and Mission. Collegial pastoral letter of the Catholic Patriarchs of the Middle East, Easter 1992, No. 39. The patriarchs repeated this sentence in their tenth Pastoral Letter: The Arab Christian Facing Contemporary Challenges, 2009, No. 12. 8

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FRANS BOUWEN theran World Federation (Bishop Munib Younan of the Evangelical Lutheran Church in Jordan and the Holy Land). The World Council of Churches and the Middle East Council of Churches sent messages that were read in plenary session. I heard personally that neither the Greek Orthodox Patriarchate nor the Armenian Orthodox Patriarchate of Jerusalem sent a delegate despite the fact that both received an invitation to attend. No official explanation was given. However, this did not prevent the Greek Orthodox Patriarch from following the Synod almost day by day. Pope Benedict XVI certainly highly esteemed the presence of these Fraternal Delegates; nevertheless he did not greet them explicitly in his homily, in the opening or in the closing Eucharist in Saint Peter’s. One is entitled to regret this, for doing so would have given a special worldwide echo to the ecumenical character of the Christian presence in the Middle East. In his opening homily, the Pope emphasized the importance of strengthening communion and including the other churches: First of all, within every Church, among all its members: Patriarch, Bishop, priests, religious, persons of consecrated life and the laity. And, thereby, in the relationships with the other churches. Ecclesial life, thus strengthened, will see the development of very positive fruits in the ecumenical path with the other churches and ecclesial communities present in the Middle East.

In his closing homily, he reiterated the close link between internal communion within the Catholic Church and the readiness to continue dialogue: A fuller communion within the Catholic Church favours ecumenical dialogue with other churches and ecclesial communities as well. The Catholic Church reiterated in this Synodal meeting its deep conviction to pursuing such dialogue as well, so that the prayer of the Lord Jesus might be completely fulfilled: “May they all be one” (Jn 17:21).

It was only in his improvised speech at the luncheon, offered at the end of the Synod to all the participants, that Benedict XVI briefly thanked “the Fraternal Delegates.” On the other hand, he insisted on a communion that already exists in a passage that deserves to be 80

THE ECUMENICAL DIMENSION quoted, mainly because these are spontaneous and very personal words: Catholic and Christian communion is an open and dialogic communion. Thus, we were also in permanent dialogue, internally and externally, with our Orthodox brothers and with other ecclesial communities. We felt that in this we are united, even if there are exterior divisions. We felt the profound communion in the Lord, in the gift of his Word, with his life, and we hope that the Lord will guide us as we proceed in this profound communion. We are united with the Lord and so, we can say, we ‘find’ ourselves in Truth. This Truth does not close, it does not set boundaries; rather, it opens them.

All the Fraternal Delegates were given the opportunity to meet Pope Benedict XVI personally.

2.2. The Contribution of the Fraternal Delegates The Fraternal Delegates were very warmly received and welcomed at all the activities of the Synod. Some of them stayed for the whole duration of the Synod, others only for a couple of days. They were invited to speak in the plenary sessions and could take part in the small working groups. All delegations took the floor in the plenary sessions, but it is practically impossible to know to what extent they took part in the working groups. Among the delegates, one personality deserves a special mention in my eyes (with due respect for all of them): the Greek Orthodox Metropolitan George Khodr of Mount Lebanon, who can be considered as an emblematic figure of the ecumenical efforts and developments in the Middle East in the course of the last fifty years. He took part patiently and faithfully in almost all activities, thus showing his personal interest and concern for the initiative of the Synod and the presence and commitment of the Catholic Churches in the Middle East. In their interventions, most Fraternal Delegates stressed the importance of the Synod, especially in the present Middle Eastern situation, as well as the significance of a common witness and service in the Middle East as a fundamental condition for a future Christian presence in the region, since all the churches are facing

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FRANS BOUWEN the same difficulties. Allow me to quote a few interventions that, in my opinion, are more explicit and more representative. The Delegate of the Ecumenical Patriarchate, Metropolitan Emmanuel of France, described the Special Synod as a common responsibility: The world expects from this meeting a strong message, which will propose concrete actions. This is not just the responsibility of the Catholic Church as the organizer of this Synod, but also of each of the churches participating as ‘Fraternal Delegates,’ which were explicitly invited to take an active part in the discussion, aside from our differences. […] Finally, we hope that this Synod will strengthen the bonds that unite all Christians in the region with clarity, courage and love. […] It is therefore our duty, not to say our responsibility, that this Synod will not be added to the long list of meetings without a future, at least out of respect for those who suffer and out of commitment to our faith.

The Armenian Orthodox Bishop Armash Nalbandian, of Damascus, is very positive about the ecumenical climate and expectations in the Middle East: A very healthy, vivid and good ecumenical relationship exists among the churches of various confessions in the Middle East. We are very hopeful that the Special Assembly for the Bishops of the Middle East will offer us new opportunities to find new ways for ecumenical dialogue, cooperation and witness of the message of the Gospel. […] We hope throughout this Special Assembly for the Bishops of the Middle East a reorganization of the Catholic Churches and refreshment of the witness of faith will take place. But the mission and so the existence of the Catholic churches can be or must be understood only in ecumenical communion and unity with the other churches in the region.

However, he also offered a rather critical remark concerning the ecumenical role of the Eastern Catholic Churches; we may disagree with what he says, but we should be ready to listen: We feel a burden when we read in Lineamenta in paragraph 9 the statement: ‘In the wake of these divisions and separations,

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THE ECUMENICAL DIMENSION periodic attempts were made to re-establish the unity of the Body of Christ. This ecumenical effort gave rise to the Eastern Catholic churches.’ Our churches exist in countries which have been the cradle of Christianity. They are the living guardians of our Christian origin. These lands have been blessed by the presence of Christ himself and the first generations of Christians. We have to accept the historical facts, but let us not call it ‘ecumenical efforts.’

I referred to this point previously. The Instrumentum laboris no longer includes the same formula in the same context, but this intervention shows that the problem is not solved by omission. The Fraternal Delegate of the Armenian Catholicosate of Cilicia, Bishop Shahan Sarkissian of Aleppo, quotes his Catholicos: This synod is considered, in a certain way, by his Holiness Aram I as the synod of all the churches of the Middle East because we face the same conditions; we share the same problems and are faced with the same challenges. In consequence, we should concentrate collectively on the Christian presence and witness in the Middle East and consecrate ourselves all together to reorganize and renew our commitment and our mission.

The Bishop insists explicitly on the need to promote ecumenical collaboration: We must more concretely and more clearly manifest the unity of the churches that constitutes more than ever today an imperative for the Middle East. The unity of the Church is not at all a theoretical vision, but an existential problem. The collaboration between the churches in their daily life as well as in some areas of their mission is in fact of vital importance today, as are water and air. While respecting the ecclesiological differences, the churches must always be together, plan together and work together.

Finally, he underlines, in the name of Catholicos Aram I, “the importance of institutional, ecumenical cooperation as well as bilateral theological dialogue.” In so doing, he concretely points out that “the reform and the reorganization of the Middle East Council of

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FRANS BOUWEN Churches, today, constitute a major priority to which the member churches already devoted themselves.” The Lutheran Bishop in Jerusalem Munib Younan, at present also president of the Lutheran World Federation, insisted particularly on the urgency of the present situation in the Middle East and its impact on the Christian presence. For me the future of Christianity is dependent upon peace and justice in the Middle East. How can we together offer a living and dynamic witness? It is essential that we not concentrate only on a confessional witness, but that we speak with one voice in a common witness. Our grassroots are expecting to see us acting together, witnessing together, living together, and loving together. For this reason, it is essential that we strengthen our ecumenical relations both in Israel-Palestine and in the whole Middle East.

From this same perspective, he also pleaded for the revival of the Middle East Council of Churches: How can we do this? First, the Middle East Council of Churches is the only body in the world which gathers the four families of churches: Catholic, Orthodox, Oriental, and Evangelical. We are currently not walking as vigorously as we should, but rather limping along. I appeal to you to help us revive this ecumenical framework where we all can work together.

Among all the Fraternal Delegates, Mar Gregorios Yuhanna Ibrahim, the Syrian Orthodox Metropolitan of Aleppo, was probably the most outspoken in stressing the ecumenical dimensions of the Synod and the common tasks ahead. He first pointed out that the aim and concerns of the Synod are not different from the concerns of his own Syrian Orthodox Church, …especially in confirming and strengthening the faithful in their Christian identity through the Word of God and the sacraments, and in reviving the ecclesial communion among all the churches, in spite of the fact that our unity in faith is still not complete. This communion allows us to look forward to collaboration among the churches in the field of pastoral service, particularly in the circumstances we live in today – on the

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THE ECUMENICAL DIMENSION one hand, because of the dispersion of the faithful in all parts of the world; on the other hand, because of the absence of stability in the present harsh times.

Referring to the Instrumentum laboris and the three challenges raised by the division of Christians – “Such division openly contradicts the will of Christ, scandalizes the world, and damages the holy cause of preaching the Gospel to every creature” 9 – he added: What are we waiting for, dear Reverend Fathers, and how long shall we remain in this situation where we contradict the will of Christ, constitute a scandal for the world, and where the divisions among us are an obstacle for the Gospel and for our witness? Is this what we want? Or shall we let the Holy Spirit animate us in order to knock down the barriers, destroy the idols of egoism, pride and arrogance and bring back Christ to our churches, as it was before the time of separations?

Mar Gregorios mentioned the participation of his church in the various ecumenical dialogues, in particular the Christological and pastoral agreements signed by two popes of Rome – Paul VI and John Paul II – and two Syrian Orthodox Patriarchs – Ignatios III and Zakka I Iwas. He then raised a noteworthy theological question: Leaving aside other details in the area of Christian unity, we see that the most important obstacle on the way to the restoration of communion among the churches is the Papal Primacy. Therefore, I am raising this question in the presence of His Holiness the Roman Pontiff and of this Synod: is it possible to separate communion in faith from authority? Is it possible for me, an Orthodox, to be in communion of faith with the Catholic Church, without being under the authority of the Pope of Rome?

It was certainly significant that this question was explicitly raised in the context of this Special Synod. However, it was not really taken

9

Instrumentum laboris 76; Unitatis redintegratio 1.

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FRANS BOUWEN up in the synodal debate. We have the right to regret this sincerely, but we should not be terribly surprised by it: the Synod was probably not the right place for a profound theological debate. Moreover, we have to admit that the theological or ecclesiological foundations of many orientations or recommendations issued by the Synod were not deepened sufficiently. For instance, it is true that the issue raised by Pope John Paul II in his encyclical Ut unum sint, to “find a way of exercising the primacy which, while in no way renouncing what is essential to its mission, is nonetheless open to the new situation,” is mentioned in the Instrumentum laboris; 10 but the theme as such was never truly on the agenda of the Synod. Some would say that this mention was merely some kind of lip service, not meant to open a debate. Mar Gregorios concluded his contribution with two concrete proposals: the unification of the date of Easter and the establishment of a common feast for Christian martyrs of the Middle East. First, regarding the unification of the Easter date, he said: Even if this topic has perhaps already been dealt with by other Fathers at this Synod, this is the place and the time to draw it to your attention and then to proceed to a profound and rapid study and translate it into reality; this is a general request of all the Christians of the Middle East – that is, finding a solution to unify the date of the Feast of Easter. Christians are waiting impatiently to see their unity represented by this symbol. So will it be this venerable Synod that takes the decision to unify the Feast of Easter?

The proposal of a common celebration of Christian martyrs comes out of the historical experience of the Syrian Orthodox Church, Mar Gregorios said: Our Churches are rooted in persecution, and we in the East are the children of martyrs. We must not forget the martyrs of the 19th and 20th centuries, the victims of inhuman massacres, or what we Syriacs call Seyfo. My proposal is that Your Holi-

10

Ut unum sint 95; Instrumentum laboris 78.

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THE ECUMENICAL DIMENSION ness adopts the idea of a common feast for the Christian martyrs universally; that requires no more than the consensus of all the Christian churches so that a day may be established for the celebration of the Feast of the Martyrs everywhere. We will thus have taken another step towards Christian unity; and, at the same time, we will perpetuate the memory of our holy martyrs every year.

Both proposals have been taken up by the Synod, as we shall see when we examine the ecumenical dimension of the final Message and Propositions. Metropolitan George Khodr of Mount Lebanon raised another significant theological question that was also related to the issue of the place of the Bishop of Rome in the Church on the universal level. For those who have known Metropolitan George for some time, it is not surprising that he did it in a way that might have sounded a little provocative. He drew attention to the concepts of a “catholic” and “universal” Church and the relations between both. According to him, “the expression [catholic Church] begins with Saint Ignatius of Antioch and designates communion in a local Church united in the orthodox faith to its bishop so much so that the liturgy mentions him without referring to another ecclesial authority.” His conclusion was: The mention of the Bishop of Rome in the liturgy outside of his own diocese introduces the idea of a universal Church mentioned in the Instrumentum laboris and repeated in the inaugural Mass of this Synod. The word introduces a numeric, spatial, sociological note while the catholic Church is constituted first locally by the Lord as His Body. Does not the universal Church have as her corollary the existence of a universal bishop who would exercise a jurisdiction over the world independently of the Eucharist, the only sign of communion between Christians? It is the Eucharist that makes us everywhere a ‘chosen people, a royal priesthood, a holy nation.’ In mentioning the Pope of Rome in the Eastern liturgies, we are inviting these churches to a practice that the East has never known.

We must admit that the Metropolitan did not express his vision in a very clear or exhaustive way. His intention was more likely to pro87

FRANS BOUWEN voke reflection than to give answers. However, it is clear that the question he raises might have significant consequences for dialogue and the restoration of communion between the Catholic and the Orthodox Churches. It also may contribute to discussion on the place and role of the Eastern Catholic Churches in that process. Nothing further came of this intervention. The Middle Eastern Synod was not the right forum for practicing profound theology. Nevertheless, this intervention deserves to be noted in order to remind us that all pastoral and canonical decisions must have a theological and ecclesiological basis.

2.3. Ecumenism in the Debates of the Synod It would be an impossible task to summarize the place that ecumenism occupied in the interventions of the Synod Fathers in the plenary sessions. Besides, some concrete proposals made in plenary session were taken up in the Message or the Propositions, so it seems more appropriate to discuss these proposals in that context further on in this presentation. In brief, the concern for unity and ecumenical collaboration was repeatedly expressed by the Synod Fathers, mostly in the spirit of the already quoted sentence of the Catholic Patriarchs: “In the East, we Christians will be together or we will not be.” 11 Few interventions were explicitly concentrated on ecumenism as such; most of the time, the ecumenical dimension was integrated into a wider topic or mentioned only in passing. Instead of going through the interventions of the Synod Fathers one by one, I prefer to point out a few themes that were dealt with by several persons or received special attention. In several interventions, living communion between the Catholic churches in the Middle East was presented as being inseparable from ecumenical relations with the other churches – mainly with the Orthodox churches. This requires us to bear in mind what the Holy Spirit is telling the churches today and supposes a careful listening to others and sharing in their joys and needs. Repentance

11

Cf. footnote 8.

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THE ECUMENICAL DIMENSION and conversion are basic preconditions for all ecumenical life and development. Conversely, the lack of communion and concrete unity among Catholics is seen as a serious obstacle to true ecumenical relations, as well as to relations with Muslims. The communion of the Holy Trinity is the source and model of ecclesial communion. There is an inseparable link between communion and witness. Christian witness in the world will be credible only on the condition that a living communion and a passionate search for unity become visible signs of our fidelity to this divine mystery and mission. Some Catholic interventions mentioned explicitly the appeal by Pope John Paul II, in his encyclical Ut unum sint, for an ecumenical collaboration in view of finding ways to exercise papal primacy that are more adapted to the present needs of the Church and the present ecumenical context. They described this appeal as being probably the most important point in the search for unity with the Orthodox churches today. One or two interventions insisted on the importance of reflecting on the specific role of the Eastern Catholic churches in the ecumenical field. In the past, they were often presented as bridges between the Catholic and the Orthodox churches; however, this remains a very passive image. Would it be possible to speak of “ecumenical laboratories”? Others favour the image of “meeting places” or “dwellings for encounter.” How can we reflect anew on this topic, and how do we prepare ourselves to live such a task to the best of our ability? Some interventions underlined the important role played by the Council of Catholic Patriarchs in the ecumenical field. One speaker expressed astonishment in seeing that the common pastoral letter of the Catholic Patriarchs on ecumenism was not even quoted once in the Instrumentum laboris. 12 Others noted that in these days ecumenism is undergoing a profound crisis in the Middle East, the present difficulties of the

Council of Catholic Patriarchs of the Middle East, The Ecumenical Movement. “May They All be One” (John 17:20). Fifth Pastoral Letter, Easter 1999. 12

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FRANS BOUWEN Middle East Council of Churches being the best illustration of this problem. While the churches face a real danger of withdrawing into themselves, or even of fanaticism or ethnicism, the ecumenical formation of priests and seminarians acquires a new urgency. One final remark: the anomaly that we noted above in the plan of the Instrumentum laboris – namely that ecumenism was treated in the chapter on witness and not in that of communion – was corrected in the report after the debate in plenary session during the first week (Relatio post disceptationem), without any explanation given. The section now bears the subtitle “Communion with the Churches and the Ecclesial Communities: Ecumenism (ad extra).” So we can expect that this will also be taken care of in the PostSynodal Apostolic Exhortation. In the plenary sessions, nobody spoke openly against ecumenism nor criticised some ecumenical initiatives that were taken. In the working groups, however, one could sometimes hear several more frank and negative voices. In the group I took part in, for instance, one bishop went so far as to say that we Catholics had done enough in the ecumenical field and that now we should wait for the Orthodox to come forward with some concrete responses. Another bishop objected: “Why should we worry about the Middle East Council of Churches, that ‘Protestant invention’!” Fortunately, these were isolated voices. If I quote such reactions as an example, it is not to criticize the persons involved but to remind us that there is still much work to be done and that negative feelings might be hiding behind nice words and smiles. We have the right and duty to dream… but that should not make us lose contact with reality. 3. The Outcome of the Synod: Message and Propositions After this survey of the ecumenical dimension of the preparatory phase and the celebration of the Synod, let us now have a look at the ecumenical concerns formulated at the outcome of the Synod according to the texts that are presently available – namely, the final Message to the People of God and the Propositions. Indeed, we might have to wait another year before the Post-Synodal Apostolic Exhortation, which normally concludes the whole synodal process, will be published. Concretely, in the Message one paragraph is de-

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THE ECUMENICAL DIMENSION voted to ecumenism, whereas two Propositions deal with the subject. 13

3.1. General orientations The theological and spiritual foundations of ecumenism are very briefly expressed in Proposition 28: Unity among all the disciples of Christ in the Middle East is above all the work of the Spirit. It is to be sought through a spirit of prayer, conversion of the heart, respect, perseverance and love; a spirit far removed from any trace of mistrust, fear and prejudice, which constitute obstacles to unity.

The Message approaches ecumenism somewhat from the pastoral point of view, underlining the existential need for unity in the common journey and common mission: We send our greetings to the Orthodox and Protestant Communities in our countries. Together we work for the good of all Christians, that they may remain, grow and prosper. We share the same journey. Our challenges are the same and our future is the same. We wish to bear witness together as disciples of Christ. Only through our unity can we accomplish the mission that God has entrusted to us, despite the differences among our Churches. The prayer of Christ is our support; the commandment of love unites us, even if the road towards full communion is still distant for us.

The general vision of unity and the firm determination to work for it are clearly stated. One could hardly expect more in those two texts. Hopefully these points will be more developed in the PostSynodal Exhortation. Proposition 28 also takes up the question already mentioned of the role that the Eastern Catholic churches have to play in the ecumenical endeavour.

13

Message 7; Propositions 28 and 29.

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FRANS BOUWEN The Eastern Catholic churches, living in communion with the Church of Rome and in fidelity to their Eastern traditions, have a vital ecumenical role to play. The Synod Fathers urge these churches to inaugurate an ecumenical dialogue at the local level. They recommend also that the Eastern Catholic churches take part as much as possible in international commissions for dialogue.

Unfortunately, the statement remains very general and seems to show that no real reflection has taken place on this topic in the framework of the Synod in view of clarifying what is meant by “a vital ecumenical role.” Consequently, such reflection should be a priority in the post-synodal process. Regarding the second part of the paragraph, in my view the Eastern Catholic churches are already fairly well represented in the theological dialogues both with the Orthodox Church and with the Oriental Orthodox churches. The Chaldean Church is equally present in the Joint Commission for the theological dialogue with the Assyrian Church of the East.

3.2. Concrete recommendations The same Proposition 28 contains a number of concrete suggestions for future ecumenical action and formation: We wish to see our Churches renew their ecumenical commitment through practical initiatives: - by supporting the Middle East Council of Churches; - by providing our parishes, schools and seminaries with formation in the ecumenical spirit, underlining the achievements of the ecumenical movement; - by implementing any pastoral agreements which may have been made; - by organizing meetings of the faithful and pastors for prayer, meditation on the Word of God and collaboration in all areas; - by adopting a common Arabic translation of the Our Father and the Nicene Creed; and - by working for a common date for the celebrations of Christmas and Easter.

The firm resolution to support the Middle East Council of Churches in the difficult period it is passing through is the only concrete 92

THE ECUMENICAL DIMENSION proposal taken up in the Message of the Synod, thus underlining its importance: We have walked together in the Middle East Council of Churches and we wish, with God’s grace, to continue on this path and to promote its activity, having as ultimate goal a common testimony to our faith, the service of our faithful and of all our countries.

Indeed, several Synod Fathers and Fraternal Delegates insisted on the vital need to support the Middle East Council of Churches. The need for restructuring and renewal of this Council goes back several years and was explicitly recognized and requested already at the General Assembly of 2003. 14 It was reiterated with an even stronger emphasis at the Assembly of 2007 15 because the steps taken since then were clearly insufficient. The reasons for these problems are manifold: considerable diminution in funding coming from Europe and North America, mismanagement or lack of competence in some departments of the Council, weakening of the commitment by some churches of the region, personal or communal ambitions and sensitivities, etc. The decision taken in 2010 by the Coptic Orthodox Church to withdraw from the Council has precipitated the crisis. Since then, many Heads of Churches have been mediating and meeting tirelessly and have come up with different proposals. Since its creation in 1974, and especially since the entrance of the Catholic churches as full members in 1990, the Middle East Council of Churches has been for many years a unique place for all the historic churches of the region to meet, reflect and work together for greater unity, common witness, dialogue with Muslims and a stable and free Christian presence in the Middle East. In the present unstable and uncertain situation that prevails in the region,

F. Bouwen, “VIIIe Assemblée générale du Conseil des Églises du Moyen-Orient, Limassol, 2–5 décembre 2003”, in: Proche-Orient Chrétien 54 (2004) 85–97, esp. 92–94. 15 “Conseil des Églises du Moyen-Orient : IX 2e Assemblée générale (Paphos, 26–30 novembre 2007)”, in: Proche-Orient Chrétien 58 (2008) 163– 167. 14

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FRANS BOUWEN this unique forum is more needed than ever before and requires the collaboration of all. So we rejoice to see that a new General Assembly is planned for the end of November 2011. Finding a common date for the celebration of Easter is undoubtedly the ecumenical demand that the Christians in the Middle East express most frequently and most insistently. They consider it as an essential common witness in the eyes of the Muslims and Jews in whose midst they live. It is also a very concrete and human problem in many mixed Christian families. In Greece, Cyprus, Egypt and Jordan, Catholics have been celebrating Easter together with the Orthodox for many years, with official agreement. In other countries, such an agreement has not yet been possible. The Holy Land, because of the presence of the Holy Places and of many pilgrims coming for Holy Week, is a concrete example. The faithful continue to repeat this demand, however, and try to exercise pressure on their church leaders. For instance, in the region of Ramallah, 15 to 20 km north of Jerusalem, the local parishes – Catholics, Anglicans and Lutherans – took the initiative to celebrate Easter with their Orthodox brothers and sisters without waiting for an official agreement in 1995. 16 From the ecclesiological point of view it is an anomaly, but the Christians there are all very happy and would like to continue. We are all aware of the international conference on the topic that took place in Aleppo, Syria, in 1997; it took stock of previous attempts for unification and issued concrete recommendations. However, nothing has happened since then. We now look forward to seeing whether the recommendation of the Middle East Synod will lead to some new initiatives. What can be said about “implementing any pastoral agreements which may have been made”? Metropolitan Mar Gregorios of Aleppo reminded the Synod Fathers of the pastoral agreement signed by Pope John Paul II and Patriarch Zakka I Iwas in 1984, allowing faithful of both churches to receive the sacraments of penance, the Eucharist, and anointing of the sick from a priest of

“Célébration commune de Pâques”, in: Proche-Orient Chrétien 46 (1996) 204–206. 418–419. 16

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THE ECUMENICAL DIMENSION another church if no priest of their own church is available. A similar agreement was reached with the Assyrian Church of the East after the recognition by Rome in 2001 of the anaphora of Addai and Mari that does not contain the institution narrative. Other pastoral agreements were concluded in Charfeh, Lebanon, in 1996 on issues concerning mixed marriages, celebration of first communion in Catholic schools and publication of a common catechism for schools; all the Catholic Patriarchs of the East, the Greek Orthodox and the Syrian Orthodox Patriarchs of Antioch, and the Armenian Catholicos of Cilicia participated. 17 We should rejoice in the fact that the Synod not only reminds the churches of the existence of these agreements, which sometimes have fallen into oblivion, but also asks for their implementation. If this recommendation is taken seriously, it could become an occasion for renewed ecumenical reflection and collaboration. When recommending the adoption of “a common Arabic translation of the Our Father and the Nicene Creed,” Proposition 28 suggests no doubt in the common ecumenical translations elaborated by the Middle East Council of Churches during many years of hard work, in the 1980s and 1990s, and in principle adopted by the General Assemblies of 1990 and 1994. Unfortunately, it has never been possible to have these translations officially adopted by the churches, so the General Assembly of 1994 decided to begin using these texts in its ecumenical gatherings. Will the Catholic churches in the Middle East be able to start using these texts now and, by doing so, invite others to follow suit? Some have serious doubts about it. We all hope that the Post-Synodal Exhortation will further develop the need for ecumenical formation and awareness building in the churches at all levels in line with what Proposition 28 says very briefly. The reactions by the two bishops I quoted briefly above prove that this information and formation is not only necessary for “parishes, schools and seminaries,” as the text says.

J. Corbon, “Accord catholique/orthodoxe sur trois questions importantes”, in: Courrier œcuménique du Moyen-Orient (Charfeh, 14.10.96), 29–30, 1996, 8–17. 17

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FRANS BOUWEN The proposal put forward by Metropolitan Mar Gregorios of Aleppo for the establishment of “an annual feast in common for the martyrs of the Churches of the Middle East” is taken up separately in Proposition 29, thus giving it certain evidence. The Proposition goes on by asking each church “to draw up a list of its own martyrs.” We know how precious this common witness of martyrs was to Pope John Paul II. He noted in his encyclical Ut unum sint that all Christian communities “in fact have martyrs for the Christian faith”: In a theocentric way, we Christians already have a common Martyrology. This also includes the martyrs of our own century, more numerous than one might think, and it shows how, at a profound level, God preserves communion among the baptized in the supreme demand of faith, manifested in the sacrifice of life itself. The fact that one can die for the faith shows that other demands of the faith can also be met. I have already remarked, and with deep joy, how an imperfect but real communion is preserved and is growing at many levels of ecclesial life. I now add that this communion is already perfect in what we all consider the highest point of the life of grace, martyria unto death, the truest communion possible with Christ who shed his Blood, and by that sacrifice brings near those who once were far off (cf. Eph 2:13). 18

Writing such a common Martyrology together could help our churches to deepen the communion that already unites them. It would also be a source of strength to face together the difficult living conditions in which they are called to bear witness to Christ today. However, this initiative should also include a theological study of the meaning of martyrdom in the different church traditions in order to put it in a wider perspective. Otherwise, if not handled in the right way, the emphasis put on contemporary martyrs could lead to increasing anti-Muslim feelings in some places or communities. This should be avoided at all costs. Which person,

18

Ut unum sint 84.

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THE ECUMENICAL DIMENSION group or institution would be ready to work on such a Martyrology, in conjunction with the churches? Perhaps Pro Oriente? 4. After the Synod What happened after the Synod? Immediately after the closure of the Synod, numerous gatherings were held in the various countries of the Middle East to communicate to the local communities the event and the main orientations of the Synod. Many bishops, auditors and experts invested a lot of time and energy in this information campaign. In Jerusalem, several meetings witnessed an ecumenical and interreligious participation. It should be acknowledged that, as a consequence of the short time available between the announcement of the Synod and its celebration, some groups or persons in the Catholic communities, clergy and religious as well as lay people, were hardly aware that the Synod was going to take place. Still less did they feel involved at that stage. Thanks to this great information effort after the Synod, this changed remarkably. As a result, the Synod became more widely known, and the interest of the people increased considerably. However, if we try to see what happened afterwards, we feel somehow at a loss. One has the vague impression that most of the time, normal work – “business as usual” – has taken over again. How did it happen? Many factors played a role. Somehow, three synods are at present overlapping for the Catholics in the Middle East. They are supposed to put into practice the Post-Synodal Apostolic Exhortation Verbum Domini, to implement their own Synod for the Middle East and to prepare the next general Synod on the New Evangelisation. Is it not a bit too much? At the same time, one is sometimes under the impression that the recent events in the Middle East have overtaken and left behind the concerns of the Synod. Exactly one week after the closure of the Synod, there was the dramatic attack against a Syrian Catholic Church in Baghdad. Two months later, the “Arab spring,” as the media call it, broke out in Egypt and had repercussions in many other countries of the region. The turmoil in Syria started some weeks later, and the possible implications for the Christian presence in that country are not less problematic. Many ideas or prospects that were considered as a given reality at the time of the Synod are put into question, and many new uncertainties and 97

FRANS BOUWEN threats have sprung up and require urgent attention and action. These recent developments do not diminish the urgency and importance of the Synod; on the contrary! The question now is: how are the churches to handle all these problems at the same time? Conclusion After reviewing what the Special Synod for the Middle East said on ecumenism, I would like to refer once more to the words of Pope John Paul II in Ut unum sint: ecumenism “is not just some sort of ‘appendix’ added to the Church’s traditional activity, but “an organic part of her life and work,” and therefore it “must pervade all that she is and does.” 19 Allow me to illustrate this point with one last personal example. In our small working group, in the preparation of what is now Proposition 39 on the renewal of liturgical texts and celebrations in the Eastern Catholic churches, we added the desire that this effort for renewal would be undertaken, whenever possible, in conjunction with the corresponding Orthodox churches. This reference to the Orthodox churches has disappeared in the final version of this proposition. Why? Was it because of lack of openness, or is it simply in order to avoid “unnecessary” complications? In my opinion, here lies perhaps the most important ecumenical challenge for the implementation of the Special Synod: not only to have an ecumenical commission or “activity,” but “to become” and “to be” truly ecumenical. Let me end with a quotation from the Pastoral Letter of the Catholic Patriarchs on Ecumenism, published in 1999, emphasizing the inseparable link between communion and witness: We believe to be called to be a sign of hope for our societies, in a Middle East that for many long years is in search for stability and true peace, amidst contrasting internal tensions, and rival exterior interventions. The pluralism of the cultural and religious traditions of our communities is a reflection of the human societies where our heavenly Father has placed us. To

19

John Paul II, Ut unum sint 20.

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THE ECUMENICAL DIMENSION the extent that we will be able, with the grace of God, to accept one another with our diversity and to unite our words, our witness, and our service, we can contribute increased inspiration and fraternal understanding. The service we offer is a disinterested service for the salvation of all. But our words and witness will not have any profound echo unless we are capable to surmount divisions amongst us: if not, we will only increase the general disarray. 20

Council of Catholic Patriarchs of the Middle East, The Ecumenical Movement 79. 20

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THE SYNOD AND CHRISTIAN-JEWISH RELATIONS: CRITICAL EVALUATION, RESULTS AND PERSPECTIVES DAVID MARK NEUHAUS SJ JERUSALEM / ISRAEL

In examining Jewish–Christian relations in light of the 2010 Synod for the Catholic Church in the Middle East, there are four documents that must be studied: the Lineamenta, the Instrumentum Laboris, the Message and the Propositions. We await a fifth document: the PostSynodal Exhortation. Each one of the four documents speaks explicitly about Christian–Jewish relations, and no doubt the fifth one will do likewise. One aspect of Christian–Jewish relations in light of the Synod is the continuing adoption by the Middle East churches of the Universal Church’s Magisterium about Christian–Jewish relations, a process that is already established in the letters of the Catholic Patriarchs of the Orient as well as, and perhaps most especially, in the documents produced during the 1995–2000 Holy Land Catholic Church Synodal process. However, no less important than the adoption of the Magisterium’s discourse is perceiving what the Middle East Churches sought to communicate to the Universal Church on this particular theme of Christian-Jewish relations during the course of the Synod. Before examining these two aspects, I will focus on the very different contexts for a Jewish–Catholic dialogue – the context as seen from Europe and the context as seen from the Middle East.

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS 1.

Difference in Context

The perspectives on Christian–Jewish relations in the Middle East can be clearly distinguished from the perspectives that are current in Europe (and North America). From the European perspective, Jews and Catholic have been in a fruitful and passionate dialogue for the past six decades, following the Second Vatican Council and the publication of Nostra Aetate. This dialogue has been powered by two strong motors. One is the awakened sense of contrition among Catholics with regard to the tragic fate of the Jews during periods when anti-Judaism and anti-Semitism dominated, culminating in the catastrophe of the Shoah. The other is the embrace of the biblical and, by extension, the Jewish heritage of the Church and, at its center, the fact that Jesus, his disciples and the early Church are part of a Jewish world that has bequeathed to us a rich shared heritage, most importantly the Old Testament. The context, and thus the perspectives, in the Middle East are quite different. A palpable animosity towards Jews is common in most of the countries that were represented at the Synod. In the Middle East today, Jews are not generally perceived as the victims of centuries of marginalization and even persecution but rather as the face of a problematic political reality in the Middle East in the form of the State of Israel and its occupation of Palestinian lands. Furthermore, the Old Testament, rather than being held up as “a shared heritage,” provokes concern, particularly with regard to texts about election, promise and land. Many Middle Eastern Christians fear a fundamentalist exploitation of these texts in the conflict between Arabs and Jews over Israel/Palestine. I would like to underline five characteristics of the particular context for Christian–Jewish relations in the Middle East in contrast to the European context.

a . Not part of the Christian world Contemporary dialogue between Jews and Catholics has focused almost exclusively on historical relations between Jews and Catholics in the lands where Christians defined the culture, society and power relations. In relation to these lands, Catholics have realized that certain modalities of thought, action and political practice marginalized and even excluded Jews, often accused of being outsiders because of their refusal of the Christian faith and their ad103

DAVID M. NEUHAUS herence to religious practice other than Christianity. Middle Eastern society and politics are not derived from Christian tradition.

b . The presence of Islam Islam is the dominant religion in the Middle East, and Muslims are the majority in most of the countries in the Middle East (except for Israel and Cyprus). The Christian Arab and the Muslim Arab, whatever their religious differences might be, live in one society, speak one language, share one culture and experience one sociopolitical reality. This is true too of Christians in Turkey and Iran, where Arabic is not spoken but Islam is definitive for culture and society. Thus, dialogue with Muslims is a priority for the Middle East Church in a way that is not self-evident in interreligious dialogue in Europe. Dialogue with Jews, in fact, almost always becomes a trialogue within the Middle East context because Muslims cannot be ignored.

c. The reversal of power relations The Church Magisterium, profoundly cognizant of the European context, particularly since Nostra Aetate, is extremely sensitive to the marginalized and vulnerable status of the Jews in the history of Europe. However, the Middle East Church reflects on Christian– Jewish relations from the experience of the sovereignty of a powerful Jewish polity. Never before in history have Christians experienced Jewish sovereignty (this having been established in 1948 with the creation of the State of Israel). For many Middle East Christians, the Jew is often first and foremost a soldier, a policeman or a settler. Whereas European Christians, strongly influenced by the history of anti-Judaism and anti-Semitism, engage with Jews as a minority, marginalized and often traumatized, Middle East Christians are in a situation where power relations are reversed. They do not feel responsible for the fate of Jews in Europe; on the contrary, they often sense that they themselves are the victims of this history.

d. The Israel-Palestine conflict as definitive Whereas from the European perspective, the watershed in Catholic–Jewish relations was the Shoah, which provoked an awakening to a certain teaching of contempt for Jews in Christian circles, from the Middle East perspective, the question of Palestine is at the cen104

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS ter of relations with Jews. Whereas dialogue from the European perspective often includes a focus on the struggle against antiJudaism and anti-Semitism, the focus on justice and peace is an essential element of any prospective dialogue between Catholics and Jews within the Middle East context.

e . The place of the Bible Shared biblical heritage is a fundamental principle in the decades of Catholic–Jewish dialogue that has flourished since Vatican II. However, the Instrumentum laboris already pointed out that the experience of shared biblical heritage within the context of Israel/Palestine is not without its ambiguities (n. 92). The Bible has been used as a foundational text when it comes to establishing a contemporary Jewish claim to the land that Palestinians see as theirs. Zionism, the ideology of Jewish nationalism, often reads the Bible as a legal, historical or even divinely revealed title deed to the land. For many Middle East Christians, a major problem is the use of the Bible to dispossess Palestinians and legitimate injustice. Whereas Catholics and Jews meet often in Europe and North America, Jews are no longer present in the majority of the Middle East countries, although they had constituted vibrant communities before 1948. The once illustrious Jewish communities of Iraq, Egypt, Syria and Lebanon have all but disappeared, whereas those of Iran, Turkey and Yemen have been dramatically reduced. It is thus noteworthy that the Synod documents dealt so extensively with this issue at all, even inviting a rabbi to address the proceedings alongside a Sunni and a Shiite Muslim. 2.

From the universal to the particular: Adopting universal discourse

It is striking that the Lineamenta and the Instrumentum laboris consecrated more or less an equal number of paragraphs to Judaism as to Muslims in a context in which Jews are so marginal in numbers (except in Israel) and where relations with Jews are dominated by the political conflict between the Arab world and Israel. In the preSynod documents, the paragraphs on Judaism preceded the paragraphs that described relations with Muslims. This prominence of the relations with Jews and the preeminent position of the dialogue constitutes in and of itself an important message from Rome to the 105

DAVID M. NEUHAUS Church of the Middle East: relations with the Jewish people are central to the concerns of the Catholic Church, and this dialogue has a preeminent place in the Church’s dialogue with members of other religions. The Lineamenta pointed out: “Given the political conflict between the Palestinian and Arab world, on the one hand, and the State of Israel, on the other, dialogue has developed very little in the Churches of the region. Relations with Judaism are the prerogative of the Churches in Jerusalem” (no. 61). The Instrumentum laboris emphasized nonetheless: “The subject of the relations of the Catholic Church with Judaism, whose theological basis is found in the Second Vatican Council, must be part of the discussion at the synodal assembly” (no. 85). Two further paragraphs in the Instrumentum laboris detailed the theological foundation for the relationship between Catholics and Jews: “…the Church, in listing the peoples related to the People of God, clearly displays her benevolence and good will in her relations with the Jews, by giving first place to that people to whom the testament and the promises were given and from whom Christ was born according to the flesh.” The document continued in insisting on “the importance for the Church of the Jewish people as the bearers of the first covenant.” The document pointed out “how essential for the Church is the dialogue with her “elder brothers,” which at times is not without its obstacles” (nos. 86 and 87). The Instrumentum laboris sought to deepen the general Middle East Christian awareness of the Jewish roots of the Church, the Jewish identity of Jesus and the ongoing fidelity of God to all God’s children, preeminently to the Jews. The formulations strongly insisted on these themes while attempting to clearly separate these theological and spiritual concerns from the political reality of current hostility between Arab and Jew. The Instrumentum laboris pointed out that within the reality of conflict, anti-Semitism and anti-Judaism must be completely rejected. The document stated unequivocally: “The actual animosity between Arabs and Jews seem to be political in character, due to the situation of conflict and the resulting political hostility” (no. 90). Furthermore, the document exhorted church leaders to refrain from purely political discourse in this regard. This discourse of the Magisterium was taken up to some extent in the Final Message and the list of Propositions, which reflected 106

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS the Middle Eastern perspectives on these issues. The Final Message referred to “the Scripture that unites us” in addressing itself explicitly to “our fellow citizens, the Jews.” The Final Message went on to say: “the Old Testament, the Word of God is for both you and us. We believe all that God revealed there, since he called Abraham, our common father in the faith, Father of Jews, of Christians and of Muslims. We believe in the promises of God and his covenant given to Abraham and to you. We believe that the Word of God is eternal.” The final Propositions included this theme too: “Judaism occupies a preeminent place in the declaration Nostra aetate of the Second Vatican Council. Initiatives of dialogue and cooperation with Jews should be encouraged in order to deepen human and religious values, liberty, justice, peace and fraternity. Reading the Old Testament and deepening knowledge of the traditions of Judaism help us to know better the religion” (n. 41). 3.

From the particular to the universal: Middle Eastern discourse

There is no doubt that the Synod was a time of further assimilating the teaching of the universal Magisterium on this very sensitive subject of relations with the Jews, at least among the bishops. However, the Synod was also a time for the Middle East Church to make her voice heard in Rome on this subject too.

a . Justice and peace as a key to dialogue It is clear in the Final Message that the major concern of the bishops in any proposed dialogue with the Jews is the question of Palestine and justice and peace in the Middle East: “We hope that this dialogue can bring us to work together to press those in authority to put an end to the political conflict which results in separating us and disrupting everyday life in our countries” (IV, 8). Many in the Middle East are concerned that a predominantly spiritualtheological discourse on Jews and Judaism ignores the burning issue of justice and peace and the conflict between Jews and Arabs, Israelis and Palestinians. This can also be sensed in the unique proposition that speaks of Catholic–Jewish relations: “Initiatives of dialogue and cooperation with Jews should be encouraged in order 107

DAVID M. NEUHAUS to deepen human and religious values, liberty, justice, peace and fraternity.” The Instrumentum laboris clearly presented the commitment of the Church to justice and peace in the Middle Eastern arena. However, a coherent formulation is now needed that shows how the Church is firmly committed to the spiritual-theological and religious dialogue with Jews and the Jewish tradition as well as to justice for the Palestinians. Deep fissures still mark the Church as various, often opposing, tendencies emerge with regard to dialogue with Jews and questions of justice and peace in Israel/Palestine. Pope Benedict XVI went a long way toward formulating a clear, two-pronged commitment, to Catholic-Jewish dialogue and to the struggle for justice and peace, during his visit to the Holy Land in 2009. The Church is obligated to continue the road of dialogue and reconciliation with the Jewish people. The Church is equally obligated to speak out for justice for Palestinians. Commitment to justice for the Palestinian people cannot be synonymous with acquiescence to anti-Jewish sentiment or the justification of violence. Pope Benedict XVI has reminded us that the Church must become more and more a presence that not only concretely manifests justice and peace but also pardon, reconciliation, love and hope. The way that the Church speaks about the Land called to be holy and the people who reside there must ultimately open up new possibilities so that a radically different future can begin to take body in imaginations impregnated with the Gospel, in the Church’s discourse and ultimately in the praxis of our institutions and faithful. The synodal process must continue the Holy Father’s important innovative work.

b . Scripture unites us but also divides us The story that captured many headlines during the Synod focused on the link between politics and biblical theology when Greek Catholic Archbishop Selim Bustros voiced a strong suspicion of certain ways of interpreting the Bible in connection with the conflict between Israelis and Palestinians. Certain Jewish and Israeli spokespeople immediately condemned him and even the Synod process. Even if certain expressions of Archbishop Bustros can be criticized theologically, the burning concern that motivated his

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THE SYNOD AND CHRISTIAN-JEWISH RELATIONS words is shared by many Christians in and outside of the Middle East. The Final Message also sounded a word of caution with regard to a certain naive enthusiasm for the insistence on “the heritage” Catholics and Jews share: the Old Testament. The Message stated: “In His Word, we are invited to listen to the voice of God ‘who speaks of peace’: ‘Let me hear what God the Lord will speak, for he will speak peace to his people, to his holy ones’ (Ps 85:9). Recourse to theological and biblical positions which use the Word of God to wrongly justify injustices is not acceptable.” Whereas the theme of a shared heritage has motivated increasingly close relations between Catholics and Jews in the West, in the Middle East, the Old Testament has too often been mobilized by political forces in order to legitimate control of territories and establish political rights. Furthermore, linking the modern State of Israel with the biblical Israel (as some Western Christian groups insist on doing) makes it even more difficult for the Christians in the Holy Land and the rest of the Middle East to read the Old Testament and appreciate the “shared heritage” of Christians and Jews because it would seem to promote a denial of the rights of Palestinians. The Instrumentum laboris stated that it is important within the dialogue between Catholics and Jews to discern clearly between biblical and contemporary political circumstances. The modern State of Israel is a political reality and should be treated as such. The Vatican Commission for Religious Relations with the Jews forcefully stated this in 1985: “the existence of the State of Israel and its political options should be envisaged not in a perspective which is itself religious but in their reference to the common principles of international law.” An important, ongoing theological project is the re-reading of the Bible, and in particular the Old Testament, within the context of contemporary Israel/Palestine with particular attention to the election of a people by God and the giving of the Land to them. What does this mean for the Church today and within the real context of the Israel/Palestine conflict? The Instrumentum laboris made explicit mention of the dangers involved: “certain biblical verses can be subject to interpretation according to a ‘culture of violence’” (n. 92).

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c . The dialogue with Islam Before 1948, there were important Jewish communities in the Arab world: Iraq, Egypt, Lebanon, Syria and Yemen. Jews and Christians interacted in a variety of different domains, sometimes collaborating in political and cultural spheres. The Synod might hopefully reawaken an awareness of the Jewish presence in the Middle East that preceded the conflict, of a time before the abyss between Jew and Arab, of a time when some Jews were Arabs. The 2000 Holy Land Synod concluded that “in our countries, Muslims, Christians and Jews have lived together in fruitful social and cultural interaction, this being evident in the clear traces we find of this interaction in Arab civilization.” These traces include the contributions of prominent Jewish figures within Arab culture, whether in the medieval period (e.g. Saad bin Yusuf al-Fayoumi, known as Saadia Gaon, great biblical commentator and translator of the Bible into Arabic; or Maimonides) or in modern times (e.g. musicians like Leyla Mourad, Daoud Housni and Feirouz al-Halabiyyah). However, today, whereas relations with Muslims are fundamental to the Christians in the Middle East, actual, lived relations with Jews are not a significant element in the lives of these Christians except in Israel/Palestine (and, to a lesser degree, in Turkey and Iran). This significantly impacts the vision of relations with Jews and Judaism. The Instrumentum laboris was careful to enunciate the theological principles that found the dialogue with Islam rather than simply acknowledging the fact that Christians share a world with Muslims. Paragraph 96, quoting Pope Benedict, directly addresses this issue: “Islam too was born in a world where both Judaism and the various branches of Christianity… were all present, and all these circumstances are reflected in the Koranic tradition, with the result that we have much in common in terms of our origins and our faith in the one God. So it is important on the one hand to have bilateral dialogues – with the Jews and with Islam – and then also trilateral dialogue.” What is still in its infancy is an overall understanding of how these two essential relationships – with Jews and with Muslims – can be coherently presented so that local Catholics can both be faithful to the Jewish roots of the Church, participating in rich dialogue with the Jewish people, and engage in an absolutely essential dialogue with Muslims, with whom Arab Catholics share a world. 110

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS How the awaited Exhortation formulates this complex question will undoubtedly have an impact on how the churches understand and present Christian identity and vocation in the midst of the interreligious reality that defines the life of the Catholic churches in the Middle East.

d . A particular reality in Israel The only country where there is a budding dialogue, yet in its infancy, between Jews and Middle East Catholics is in Israel. The Intrumentum laboris mentioned three noteworthy examples of Christian–Jewish dialogue: the Latin Patriarchate’s special commission for relations with the Jewish people (recently transformed into a commission of the Assembly of Catholic Ordinaries), the Alexandria Initiative, and the dialogue between the Chief Rabbinate of Israel and the Holy See. It also points out the role that the Saint James Latin Vicariate for Hebrew Speaking Catholics can play in promoting Christian–Jewish relations. There is a positive side to engaging with a Jewish majority, confident and secure in a society defined by the mores of Jewish tradition: a certain openness to Christianity as such, putting aside some of the more negative attitudes formed during the long centuries of traumatic history. Israeli society is in a process of transformation with regard to Christianity and Christians. Some segments of Jewish society are willing to rethink attitudes towards Christianity and Christians; however, the Church, and in particular indigenous Catholic spokespeople, must take up the role of engaging those sectors in the society which are mediating change (n. 83, Instrumentum laboris). The Saint James Vicariate for Hebrew Speaking Catholics in Israel is called to play a role both in making Jewish society more aware of the presence of Christians and more responsive to their needs and in helping Christians overcome suspicion, fear and contempt with regard to Jews. Conclusion In conclusion, although Jewish–Catholic relations were not the central issue in the Synod, the Synod has contributed to shedding light on how these relations can be developed and how they can be integrated into the life of Churches, particularly the Church in Israel/Palestine. Theological insistence on the importance of dialogue 111

DAVID M. NEUHAUS with Judaism must be contextualized within a reality in which political conflict between Israel and the Arab world is a day-to-day reality. The complex, interreligious reality of the Holy Land and of the Middle East necessitates creative thinking and ongoing dialogue in order to facilitate the emergence of a prophetic voice and vision that will promote justice, peace, reconciliation and pardon in lands that are so torn by rivalry, violence and rejection.

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THE SYNOD AND CHRISTIAN–JEWISH RELATIONS: CRITICAL EVALUATION, RESULTS AND FUTURE PERSPECTIVES

ARCHBISHOP PAUL NABIL EL-SAYAH BKERKE/LEBANON

The Special Assembly of the Synod of Bishops for the Middle East was held in Rome from 10 to 24 October 2010 under the title “The Catholic Church in the Middle East: Communion and Witness.” The Assembly reflected on two dimensions: an introspective one, looking into one’s Christian identity and how to strengthen it; and a dimension of openness, which involves looking into communion with other Catholic churches, Christian churches and church communities as well as considering relations with the Jewish and Muslim communities. Finally, the Synod Assembly reflected on the way the Church is to witness to the various human components of the region. The Jewish community and the way it relates to the various sections of the population of the region constitutes, independently of its size, a very important factor in the sociopolitical and religious dynamics of the region. I propose to deal with the topic by answering four different questions: (1) How did the Instrumentum Laboris address the subject of Christian–Jewish Relations? (2) How did the documents issued by the Synod Assembly deal with that topic? (3) How can one evaluate, at this stage, the work of the Synod? (4) What kind of future

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PAUL NABIL EL-SAYAH Christian–Jewish relations can one hope for, particularly in the Holy Land? 1.

How Did the “Instrumentum Laboris” Address the Subject of Christian–Jewish Relations?

The original message of the Synod on Christian–Jewish relations is revealed mainly in the Instrumentum Laboris. That preparatory document for the Synod devoted nine paragraphs to Christian–Jewish relations, an equal number of paragraphs to ecumenical relations and five paragraphs to Christian–Muslim relations. One wonders if this is an indication of the importance accorded to each of those three subjects, despite the huge difference in numbers of Jews and Muslims living in the Middle East. In this presentation, we deal only with Christian–Jewish relations. The Instrumentum Laboris deals with the topic in three parts:

a.

Vatican II: The Theological Basis for Relations with Judaism.

The Vatican II document which deals with the topic is the “Declaration on the Relation of the Church with Non-Christian Religions” (Nostra Aetate). A major part of that document is dedicated to the descendants of Abraham. About one third of the total document deals with Judaism, and that space is three times larger than the amount allocated to Islam. Another indication of the special status that the Church accords to Judaism is the fact that it has formed a special “Commission for Religious Relations with the Jews” and attached it to the Pontifical Council for Promoting Christian Unity and not to the Pontifical Council for Inter-religious Dialogue. It has also established a “Bilateral Commission of the Rabbinate of Israel” and the “Commission for Relations with the Jews.” Nostra Aetate, notably in paragraph 4, emphasizes the importance of the shared patrimony and wishes to promote mutual understanding and respect, fraternal dialogue, and common biblical and theological studies. The main parts of that paragraph will be cited in section IV. Two other Council documents also point to those special relations: the “Dogmatic Constitution on the Church” (Lumen Gentium) especially chapter II, “The Church, the People of God in the New 114

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS Testament,” presents the Church as a continuation of the People of God in the Old Testament, “the elder brothers” to whom the promises were given and from whom Christ was born according to the flesh. The second document is the “Dogmatic Constitution on Divine Revelation” (Dei Verbum), which, particularly in chapter IV, looks at the Old Testament as a preparation for the New Testament and an integral part of the history of salvation; hence the importance of dialogue between the Church and Judaism.

b.

The Present-Day Magisterium of the Church

This second part deals with the way the Church today tries to make use of its theological basis in order to reflect further and develop closer cooperation with Judaism. At the level of the Holy See, some documents were issued by the Commission for Religious Relations with the Jews, such as We Remember: A Reflection on the Shoah (1998), which encourages dialogue and mutual understanding, especially in section III. The Church wishes to help heal the wounds of past misunderstandings with the Jewish people and supports the establishment of a sovereign homeland for each of the Palestinian and Israeli peoples in which each people could live in peace within secure and internationally recognized borders, as the Holy Father stated during his pilgrimage to the Holy Land in 2009. At the local level, in the Holy Land, initiatives aiming at fostering dialogue were established in Jerusalem, such as “The Inter-Religious Council of Religious Institutions” and the “Commission for Dialogue with the Jews”; but they found it difficult to meet, mainly for what appeared to be practical reasons. There is a fresh attempt at the present time, however, to revitalize these initiatives under the umbrella of the Assembly of the Catholic Ordinaries in the Holy Land.

c.

The Desire for and Difficulty of Dialogue with Judaism

Christians everywhere, and perhaps more so in the Middle East, are called upon to work for reconciliation. Theoretically, they know that anti-Judaism perspectives are unacceptable and that they have to engage in dialogue with the Jews. But being aware of the sociopolitical situation and witnessing injustices done to Palestinians, the Christians, while condemning violence independently of its source and target, feel compelled to take a stand with the oppressed. The local Christians are thus perceived by the Israeli authorities as being 115

PAUL NABIL EL-SAYAH closer to the Palestinian side of the conflict because they are themselves, in their very large majority, of Palestinian origin. There is a desire for dialogue among some sections of the population on both sides; and some small initiatives exist in the form of “Encounter Programs,” which bring together young Jews, Christians and Muslims, trying to establish links between Arab and Jewish communities in schools, mosques and synagogues. Such activities, although very effective, remain quite rare considering the great de facto estrangement between the various ethnic and religious communities; hence the need for encountering the other. Dialogue at the leadership level, as I said above, was unable to get off the ground; the pretext for this was an inability to find a venue that all could reach, while the deep cause was the lack of goodwill to engage in dialogue. There are also some attempts at organizing prayer sessions in common, especially using the psalms. Some other Bible study initiatives aiming at promoting better theological understanding exist, but those initiatives remain very limited and are practiced mostly at the level of the elite. Additionally, they can sometimes meet difficulties of interpretation when it comes to some of the Old Testament texts. In this regard, documents issued by the Pontifical Biblical Commission may help, such as The Interpretation of the Bible in the Church (15 April 1993) and The Jewish People and their Sacred Scriptures in the Christian Bible (24 May 2001). Such study initiatives should be encouraged, especially in theological faculties, rabbinic schools and other specialized academic institutions, with the hope that graduates of those institutions will eventually assume leadership roles and promote a positive spirit of dialogue at the grassroot level. This is how the Instrumentum Laboris dealt with Jewish– Christian relations. But it seems that the sociopolitical dimension of these relations was totally overlooked. In fact, this is where the difficulties of dialogue appear more real and much more substantial – because of realities on the ground and also because of prejudices and stereotypes spread among people belonging to both communities. I should mention here briefly some research which illustrate these realities and demonstrates the extent to which prejudices and stereotyping dominate people’s thoughts and feelings on both sides. Such reality can make dialogue look, at times, more like an impossible dream! 116

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS A survey was carried out at Haifa University 1 on 1,600 students from 22 high schools scattered all over the country. The results are quite disturbing: 75% of Jewish students believe Arabs are uneducated, uncivilized and unclean, and 75% say that Arabs are violent. Similar stereotypes are found among Arab students, but to a lesser extent. Since that survey was carried out in 2007, things seem to have worsened. This appears clearly in another, more recent survey. 2 The results of that survey show that 62.7% of the Jews feel that the high Arab birth rate poses a threat to Israel’s future; 32.5% supported revoking the right of Arab Israelis to vote, and 80% believed that Arabs with Israeli citizenship should be required to swear loyalty to Israel as a Jewish democratic state; 3 for Arabs holding Israeli passports, this would, in reality, amount to a voluntary self-exclusion from the state of Israel. What appears somewhat surprising is the fact that some Israelis don’t see any contradiction in stating that Israel is a country for the Jews, thus excluding about 22% of its citizens who happen to be Arabs, and considering Israel, at the same time, as democratic. 2.

How did the documents issued by the Synod Assembly deal with the topic of Christian–Jewish relations?

To answer this second question, I will content myself with analyzing the official documents issued so far by the Synod, as it would be too complex to deal also with statements from the floor made during the ordinary sessions. Two official documents were issued at

“Perception of ‘the Other’ amongst Arab and Jewish Youth in Israel,” Center for Research on Peace Education 2007. 2 Professor Sammy Samouha, “Arab Jewish Relations,” Haifa University 2010 showed that both Arabs and Jews living in the territories occupied in 1948 – that is, Israel proper – felt increasingly threatened by each other. 3 A new bill was put before the Israeli parliament in early December 2011 by a Likud Knesset member seeking to impose on Israeli Arabs a “loyalty oath” as a precondition for Israeli citizenship. 1

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PAUL NABIL EL-SAYAH the closure of the Synod Assembly: the Message to the People of God and the Propositions.

a.

The “Message to the People of God”

The title of part IV, paragraph 8, which deals with relations with the Jews, is “Cooperation and Dialogue with Our Fellow-Citizens, the Jews.” This very title shows a positive and inclusive attitude on the part of the Synod Fathers coming from the various countries of the Middle East, most of which do not officially recognize the existence of the State of Israel. This paragraph is subdivided into three sections. The first section talks about the Scriptures and states that “the same Scriptures unite us … and that the Word of God is eternal.” This sounds like a detached, vague theological statement that does not engage the participants in any practical way. Things become clearer when one remembers, as we will indicate later, the personal statement by the Greek Catholic Archbishop Cyril Salim Boutros, the Chief Editor of that Message, advocating what looks like a replacement theology! The second section talks first about Nostra Aetate, the Vatican II document which deeply altered the Church’s theological and pastoral thinking and outlook on its relations with Judaism. Since that time, a large amount of literature has been published, new traditions have been developed, new initiatives taken, and some prophetic gestures made. All that created a new climate and offered new guidelines for dealing with both practical and theological issues. This second section also deals with the ongoing political dialogue, expressing the hope that it should succeed in putting an end to the conflict which results in separating Christians and Jews and disrupting everyday life in various countries. Nothing is said explicitly about theological dialogue. The third section is nearly as long as the two others put together and is devoted entirely to the theme of peace. It calls for a common commitment to a just and permanent peace, condemns the recourse to biblical interpretations justifying injustices concerning land issues and violence caused by exclusivist interpretations of Scriptures, and encourages interpretations which encourage both sides to ensure that recourse to religion leads every person to per-

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THE SYNOD AND CHRISTIAN-JEWISH RELATIONS ceive the other with the eyes of “God’s bountiful goodness, mercy, justice and love.”

b.

The “Propositions”

Only one proposition (No. 41), composed of 6 lines, was put forward. It recalls the importance of Nostra Aetate, encourages dialogue and cooperation in order to develop and discuss, in some depth, basic human values such as freedom, justice, peace and fraternity. It urges Christians to deepen their knowledge of the Old Testament and the Jewish tradition because mutual knowledge is liable to help develop better relations. At the end, it condemns antiSemitism and calls for separation between religion and state. In Judaism, as in Islam – both theocratic religions – separation between religion and state goes against basic religious belief. This proposition does not seem to offer anything new regarding the theocratic stand on the subject. However, calling for separation between religion and state is necessary in order to realize any kind of real and lasting progress towards modernity, a process that one hopes for in the Arab world. This does not mean advocating Western-style secularism, where God has no place in the public arena, but a secular state rather similar to the Lebanese formula (art. 9 of the Constitution); this formula calls for separation while respecting all religions equally and relegates all matters related to “personal status,” regulated by religion, to each religious community to handle in accordance with their own beliefs. In this way, their religious beliefs are not in any way jeopardized by the state. 3.

How can one evaluate the work of the Synod?

Regarding the documents we have analyzed, the general impression one gets is that the Instrumentum Laboris, when dealing with Christian–Jewish relations, approached the topic more from an “academic” stand point while the “Final Message” and the “Propositions” were more concerned with sociopolitical aspects and with the way the Israeli–Palestinian conflict is affecting the daily lives of Christian Arabs and Israeli Jews living together in the Holy Land. I feel that the preparatory phase of the Synod and the way the Lineamenta were studied was rushed. In fact, those who worked on the Lineamenta in the Holy Land were mostly members of religious orders with a theological background and a western outlook. The 119

PAUL NABIL EL-SAYAH opinions of the local lay-faithful never found their way into the Instrumentum Laboris in any significant way. This is why when the Synod Fathers, carrying the concerns of their faithful, expressed themselves during the plenary and in the final message, the Israeli– Palestinian conflict became a central issue. Arab Christians seem to view dialogue with Judaism somewhat differently than do their western counterparts – or the Roman offices concerned, for that matter – because of the difficulties they are encountering in their daily lives, most of which are caused, in their opinion, by the Palestinian–Israeli conflict and by the Israeli occupation. Such painful situations cannot be alleviated through theological considerations, however true they may be. Dialogue with Christians not experiencing the day-to-day difficulties of the locals is bound to take more of a theoretical slant. This is perhaps partly why Jews engaged in dialogue seem to prefer to engage with a western interlocutor. But often, at least one of the interlocutors, if not both of them, are neither experiencing the daily humiliations of ordinary Palestinians caused by the occupation nor living in the fear that ordinary Jews feel when rockets are fired on towns close to Palestinian territory. Comments at the Vatican press conference by US Greek Catholic Archbishop Cyril Salim Bustros, mentioned above, who headed the commission dealing with the Final Message, drew worldwide reactions, diverting attention from the strongly positive proposals for dialogue expressed in the Synod. Interpreting Section VII of the Synod Message, the appeal to the international community, which espouses the “Two-State Solution,” calls upon those concerned to take “the necessary legal steps to put an end to the occupation of the different Arab territories.” It also defines as “unacceptable” the “recourse to biblical interpretations which use the Word of God wrongly to justify injustices.” Archbishop Bustros added that the recognition of Jews as God’s “chosen people” to be granted “the promised Land” was nullified by Christ’s coming, as already mentioned. Such statements do not in any way help Christian–Jewish dialogue in Israel, the only country in the world where Jews are in the majority and one of the best places where true and effective dialogue, at the local level and among locals, should take place. Everyone should be aware of how delicate and complex the situation is and how sensitive and diplomatic partners in dialogue should be. Patience and persistence are vital if one is to make any significant 120

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS headway at the level where it matters most, the grassroots level, the level of ordinary people struggling to live and work together. Finally, over and above what was stated, it should be said that evaluation of the impact of the Synod on Christian–Jewish relations cannot be complete at this stage. In fact, much of that impact will ultimately depend on the content of the “Post-Synodal Apostolic Exhortation” and, even more so, on the way it is received and implemented. The Exhortation may not add anything significant to the theological understanding of Judaism as stated in Nostra Aetate, but one would hope that it will help familiarize Christians more with that basic and vital theological understanding. Ultimately, one would also hope that the Synod will have some impact on the way Christians and Jews in the Holy Land perceive each other and will thus generate greater readiness, on both sides, to start talking directly to each other and to forge closer relations without having to rely on outside mediators. 4.

What kind of future Christian–Jewish relations can one hope for, particularly in the Holy Land?

The theological basis for Christian–Jewish relations has been clearly defined by Vatican II in paragraph 4 of Nostra Aetate, where it is stated that “the Church of Christ acknowledges that, according to God’s saving design, the beginning of her faith and her election are found already among the Patriarchs, Moses and the Prophets… and that she draws sustenance from the root of that well-cultivated olive tree onto which have been grafted the wild shoots, the Gentiles… Since the spiritual patrimony common to Christians and Jews is thus so great, this sacred synod wants to foster and recommend mutual understanding and respect which is the fruit, above all, of biblical and theological studies as well as fraternal dialogue.” Mutual understanding and respect are important future objectives, and they can be realized mainly through two different means:

a.

Biblical and Theological Studies

Biblical and theological studies must serve as the solid basis for Christian–Jewish relations. The Sacred Scriptures, which came to be known as the Old and New Testaments in the Christian canon, agree that God did not abandon his Covenant with the 12 tribes of Israel. Therefore, the Church does not replace Israel but it is graft121

PAUL NABIL EL-SAYAH ed onto it according to the Pauline doctrine (cf. Rom 11). A theology of substitution, then, has to be excluded; but exclusivist thinking also cannot be supported. Cardinal Walter Kasper, reflecting on Anti-Semitism: a wound to be healed during the Fourth European Day of Jewish Culture writes: “What can appear to be a dangerous, exclusivist particularism is balanced, in the Scriptures themselves, by a twofold messianic universalism, both ad intra, in the tension between the Jewish Diaspora and the Jews of the land of Israel, and ad extra, in the tension between the Jewish people and the peoples called to enter into the same communion of peace and redemption of the first-born people of the Covenant.” 4 Such dialogue should not be engaged exclusively at the level of the universal Church; rather it should also involve the participation of the local Church in one way or another if it is to have any significant bearings on Christian–Jewish relations in the Holy Land. Moreover, one should make sure that the theology and spirit of Nostra Aetate are being filtered into the faculties of theology and seminary training if one is ultimately to make a difference at the level of the people. However, one should not underestimate the difficulty in bringing Palestinians, whose land has been taken from them, to accept such concepts.

b.

Fraternal Dialogue

While acknowledging the importance of biblical and theological dialogue, the day-to-day dealings among Christians and Jews, the dialogue of life, remains a vital factor likely to make a bigger difference at the level of human relations. Looking at the results of the studies carried out by the University of Haifa mentioned above, one becomes all the more aware of the gravity of the situation and hence the necessity, as well as the urgency, of fostering human relations among Arab and Jewish Israeli citizens. The root causes of the negative attitudes and feelings should be addressed first and foremost: feelings of fear and mistrust on both sides caused by accumulated negative memories, ig-

4

L’Osservatore Romano (English Edition), No. 40 (1.10.2003), p. 6.

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THE SYNOD AND CHRISTIAN-JEWISH RELATIONS norance about the other, negative experiences of violent feelings etc., which have resulted in the development of a spirit of enmity on both sides. Neither the Jews nor the Christians seem to realize sufficiently that they need each other if they are to build a healthy future for their children. It is important to remember that Christian–Jewish relations must be considered in the light of ethnic identity, as Christian Arabs cannot divorce themselves fully from their ethnic background when it comes to their relations with their Jewish neighbors. The most urgent issue that needs to be addressed is the alleviation of fear and dissipation of ignorance. In order to succeed in this, I feel that the way forward has to be, first and foremost, through a real and effective international effort to bring about peace. Locally, efforts ought to concentrate mainly on education at all levels: formal and informal, through the media, in the family and in educational institutions. The image of the other in the media should be painted more respectfully, and one should try to avoid instigating feelings of hatred by highlighting violent scenes or giving examples of discrimination without pointing out positive initiatives and gestures of reconciliation taken on both sides. One of the best ways to dissipate fear and build a more objective perception of the other could be through face-to-face encounters, if possible, or by creating opportunities to listen to the other first-hand and to get to know him or her without intermediary channels. A special effort should be deployed to cultivate a spirit of respect for the other in order to create a climate of peace and reconciliation. Lastly, particular consideration ought to be given to the home environment, in which adults have a very grave responsibility regarding the way they talk about the other in front of their children. Once again, the media also play a very grave role in the matter. It is also important to bring young people from both sides together in any way possible. We should strive to create opportunities for dialogue in all its forms if those realities are to be faced effectively. Founding mixed schools on a large scale, which would be one of the best options, does not seem to be a viable proposition, neither now nor in the foreseeable future, as the attitudes towards the other are becoming increasingly negative with time. The present exclusivist thinking towards Israeli Arabs on the part of the Israeli government is not at all helpful in this respect. It is positive, 123

PAUL NABIL EL-SAYAH though, that young people seem to be willing, to a good extent, to talk to each other. Seventy percent of Arab youth and 50% of Jewish youth said they like to talk to each other, as cited in the survey carried out by the Center for Research on Peace Education at the University of Haifa, mentioned above in section I. In such encounters, they can face each other in a safe environment, express their feelings towards each other and form a firsthand impression of each other without having to engage the adult accounts that are often colored by stereotypes and prejudices. The work with young people in dialogue is naturally more effective, and therefore vital, because they are more ready to change and are likely to shape the future of the country. They also tend to be more sincere and ready to face the reality of the other with honesty and courage because they are less set in their ways. However, the critical factor is the extent to which older people will allow such processes to materialize. The Christian Arab, particularly in Israel, is called upon to play a special role in dialogue between Jews and Muslims. He/she, being Arab and Israeli citizen, is liable to be more accepted by both and can thus play a bridging role between them. I should mention here an example of such an experience that produced surprisingly positive results. In 1999, the Maronite Archdiocese of Haifa and the Holy Land, Israel, started a program of dialogue in cooperation with the Anglican diocese of Chelmsford in England. It was called “Encounter Youth Exchange Program.” The two dioceses were motivated by a number of considerations. First of all, the Jews are in the majority in Israeli society, and Muslims are also in the majority in the Arab-Israeli section of the population; in England, meanwhile, Christians are in the majority, and both Muslims and Jews are in the minority. This program brought together 12 young people, aged 15 to 16 years. Four were chosen from each religious community: two boys and two girls. In the Holy Land, they were recruited from various schools. A similar group was formed in England, recruited from schools, mosques and synagogues. After about a year of planning and preparation, this new venture was launched. A steering group in each country supervised the work. The total duration of the program was 18 months. The process was mainly divided into two phases: the first phase, extending over six months, involved preparing each of the groups separately in the home country using various bonding techniques to help the partic124

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS ipants to get to know each other, to alleviate their fears, and to create a group spirit. After six months, the two groups were brought to Jerusalem, where they spent 10 days together. This first “encounter” of the two groups was referred to as “Encounter I.” The program of “Encounter I” consisted of two main parts. The first was at “Nevé Shalom/Waahat as-Salaam,” 5 where a formal specialized educational setting was used to facilitate the bonding process between the two groups and among the various participants. The second consisted of field trips visiting the sacred places of each of the three faith communities and meeting some of their faithful. It should be mentioned that each group was accompanied by three monitors, one from each religion, who were part of the preparation in the home country. After completing “Encounter I,” the participants spent a whole year in their respective countries monitoring interfaith-related conflicts and meeting about once a month to discuss those conflicts and devise together possible resolution strategies. That time served as a period of practical exercise in “conflict resolution” techniques. A year later, at the end of the 18 months, “Encounter II” was held for ten days in the London area using a similar program. Unfortunately, the Encounter Youth Exchange Program had to be discontinued after graduating only two different groups because of the security situation in the Holy Land at the time. The results were surprisingly positive. Here are a few testimonies taken from what some of the young people wrote on evaluation sheets: A Palestinian Muslim wrote: “The Encounter program has helped me to see that other people who are on different sides can come together and become best friends.” An Israeli Jew wrote: “The Encounter Program reminded me that I am a human person. The way I look at people now, especially Muslims, is cleaner, newer and purer.” This brings us back to the

Neve Shalom/Waahat as-Salaam are the Hebrew and Arabic terms for Oasis of Peace (Isaiah 32:18). This village, jointly established by Jewish and Palestinian Arab citizens of Israel, is engaged in educational work for peace, equality and understanding between the two peoples. 5

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PAUL NABIL EL-SAYAH University of Haifa survey in which 75% of young Jewish students stated that Arabs were unclean. In another testimony, an English Christian said: “Encounter has had a deep and, I expect, will have a lasting impact on my life. It has made me more determined to improve inter-faith understanding and fight ignorance and racism.” Sure enough, some of those young people went from there on to play a leading role in interfaith dialogue at their universities. Another positive outcome of the program was the exchange of visits between fifth graders from an Arab school in Jerusalem and a Jewish school in Tel Aviv. One should also keep in mind that if students are religiously inclined, praying together at such gatherings using, for example, the psalms could help foster good relations. Engaging together in social action or activities related to promoting advocacy, human rights and reconciliation could also be beneficial. Joining efforts in helping victims of violence from both sides can be also a very effective way for changing the image of the other and promoting positive human relations. On the one hand, it is very worrying to hear what young Israelis, Arabs and Jews, are saying about each other nearly sixty-five years after the founding of the state of Israel – the state whose citizenship they share and in which they are supposed to live and work side by side. But it is encouraging, on the other hand, to hear that, despite the negative perception of the other, they are still prepared to come together, interact with each other, and hopefully end up changing realities on the ground. The parents of the participants in the Holy Land were very skeptical at the beginning. Two years into the program, though, they asked the steering group to consider doing some encounter work with them; but this could not materialize because of the security situation. If people really want peace, the way forward is through encountering each other and talking. People in the Holy Land have had ample time and enough opportunities to discover for themselves that military might alone cannot win a war nowadays, and violence is likely to generate more violence. The sooner people wake up to those realities, the better – and, of course, the less they all have to face fear, insecurity, death, suffering and destruction. 126

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS Conclusion The main concern of the Assembly of the Synod of Bishops for the Middle East is the effective Christian presence in that part of the world where Christianity has its early roots. The future of that presence depends on the awareness Christians form of their identity and God’s purpose and plan for their presence. Communion among the Christian churches in the region is another important factor liable to help that presence by enabling it to witness together to God’s presence in that society. But the quality of Christian presence in the region and its future depends also, and in a special way, on the relations of Christians with Jews, Muslims and Druze. Because the subject at hand is mainly Jewish–Christian relations, I wish to propose that we listen together to what a couple of the great pioneers of Jewish–Christian dialogue have to say about future perspectives. In a letter addressed by His Holiness Pope Benedict XVI to Cardinal Walter Kasper, President of the Pontifical Council for Promoting Christian Unity as well as President of the Commission for Religious Relations with the Jews, on the occasion of the 40th anniversary of the “Declaration on the Relation of the Church to non-Christian Religions, Nostra Aetate,” the Pope states: “The Christian–Jewish dialogue must continue to enrich and deepen the bonds of friendship which have developed, while preaching and catechesis must be committed to ensuring that our mutual relations are presented in the light of the principles set forth by the Council. As we look to the future, I express my hope that both in theological dialogue and in everyday contacts and collaboration, Christians and Jews will offer an ever-compelling shared witness to the one God and his commandments, the sanctity of life, the promotion of human dignity, the rights of the family and the need to build a world of justice, reconciliation and peace for future generations.” Cardinal Jean-Marie Lustiger declared on the same occasion: “Jews and Christians share common roots and a conflict. The common future of Jews and Catholics cannot aspire simply to mutual understanding, nor can they content themselves of a solidarity in the service of humanity. Their common future requires of them to work very hard cultivating what unites them and resolving what separates them. This work is now possible because founded on a friendship designed by God.” 127

PAUL NABIL EL-SAYAH Finally, here is how Cardinal Walter Kasper sums up the core of Jewish–Christian relations: “As Children of Abraham we are called, Christians and Jews, to be a blessing to the world. But in order to be such, we must be, first of all, a blessing to each other.” All should endeavor earnestly to make that call of Cardinal Kasper a reality in the daily lives of all parties concerned. ADDENDUM

Ad Chapter 1: The above text was presented in November 2011. At the time, we discussed “Christian–Jewish Relations” in section I. We particularly cited documents issued by the Commission of the Holy See for Religious Relations with the Jews. It is important, in this context, to mention the recent document published on December 15, 2015, by that same Commission. Its seven section headings clearly point out the breadth and significance of its content and thinking. 1. A brief history of the impact of Nostra Aetate (No.4) over the last 50 years 2. The special theological status of Jewish-Catholic dialogue 3. Revelation in history as ‘Word of God’ in Judaism and Christianity 4. The relationship between the Old and New Testament and the Old and New Covenant 5. The universality of salvation in Jesus Christ and God’s unrevoked covenant with Israel 6. The Church’s mandate to evangelize in relation to Judaism 7. The goals of dialogue with Judaism

Its theological foundation is taken from Nostra Aetate, where it is stated that from the Jewish people sprang the apostles, “the foundation stones of the Church who drew sustenance from the root of that good olive tree onto which have been grafted the wild olive branches of the Gentiles.” The document reminds us of the Jewish origins of Christianity, and that Jesus was a devoted Jew. The document also sets the theological agenda for future discussions. In fact, the Pontifical Commission for Religious Relations 128

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS with the Jews and the Woolf Institute will be convening in Cambridge in 2016, with the participation of Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, to discuss some theological questions further. The document explores two concepts that have been causing some difficulty in Jewish–Christian Relations: first evangelization to Jews, regarding which the Catholic Church states in the document that it “neither conducts nor supports any specific institutional mission work directed towards Jews.” Second, the document tackles a dilemma in the Christian understanding of Judaism: on the one hand, the Church calls itself in Nostra Aetate the “new people of God” while stating, on the other hand, that “the Jews remain most dear to God because of their fathers, for He does not repent of the gifts He makes, nor of the calls He issues” (cf. Rom 11:28–29). This signifies the acceptance of an intrinsic relationship between Christianity and Judaism and the survival and development of Judaism over 2000 years. That is the “mystery of Israel” that Saint Paul talks about in his Epistle to the Romans. This document has clearly broken new ground in Catholic theological thinking about relations with the Jews, acknowledging that they can be saved despite the fact that they have not accepted Jesus Christ. On the whole, the document has received a good reception from the Jewish partners, and some even hailed it as the most significant advance in Christian–Jewish relations since Nostra Aetate.

Ad Chapter 4: In chapter 4 of the original text of November 2011, in which we dealt with future relations between Jews and Christians in the Holy Land, we cited some research which clearly indicated the existence of negative attitudes expressed by Jews towards Arabs and vice versa. We should recall that nearly all Christians in Israel are Palestinian Arabs, and Israeli Jews consider them all as such. In the last paragraph of chapter 4, we expressed the “hope that once the PostSynodal Exhortation is published and studied, it will have some positive impact on the way Christians and Jews in the Holy Land perceive each other, and thus generate greater readiness… to forge closer relations, without having to rely on outside mediators.”

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PAUL NABIL EL-SAYAH Unfortunately, over the past years, the hope expressed does not seem to have materialized. In fact, those negative attitudes expressed in the research cited above have been steadily worsening; the political scene moved very fast towards the extreme right, and a gradually mounting will to declare Israel as a country for the Jews was forcefully expressed. The peace process seems to have reached a deadlock and is at a standstill, despite the huge efforts deployed mainly by the United States of America. During that period, there was a huge increase in the building of settlements; this seems to make the founding of a Palestinian state increasingly more difficult, simply because the land on which it is supposed to be built is gradually taken over by the building of new settlements. Some say that as things stand today, there is practically no more land left to declare such a state on! Mr. Saeb Ouraikat, the chief Palestinian peace negotiator, admitted clearly in a recent BBC interview that he simply “has failed to deliver” – a very frustrating feeling indeed for the Palestinians. Extremists, especially among the settlers, have been gaining ground, and grave incidents have been increasing steadily; the burning alive of a young Palestinian man in Jerusalem and the torching of a Palestinian home in which the mother, father and a child were burnt to death… those grave incidents give but an indication of the level of hatred that has been reached. Violence, in various shapes and forms, increased greatly on the Palestinian side also, and the chain of violence continues; stabbings have become almost a daily occurrence, and so has the shooting of Palestinian attackers. Use of firearms has increased greatly, and the mayor of Jerusalem called on Israeli Jews to be armed at all times. Shooting incidents carried out by Palestinians occurred in various places, including Tel Aviv, where the perpetrator was apparently an Israeli Arab from Galilee. More worrying still are statements by people like the Jewish extremist leader Benzi Gopstein, who calls for a ban of Christians from the Holy Land, saying: “Let us remove the vampires before they once again drink our blood.” On the other hand, as reported in Haaretz (December 22, 2015), “Orly Erez-Likhovski, head of the Reform center’s legal department said: ‘Benzi Gopstein stops at nothing to incite against anyone who is not him – Arab Muslims, Christians and others, using harsh language and calling for violence. Unfortunately…in the 130

THE SYNOD AND CHRISTIAN-JEWISH RELATIONS face of this incitement…law enforcement is thunderously silent.’” This last sentence is quite worrying for many Jews and Arabs alike. Moreover, according to Haaretz, as reported also in the issue cited above, Gopstein wrote that “Christmas has no place in the Holy Land”; in response, “the Israel Movement for Reform and Progressive Judaism, and the Coalition against Racism, asked the deputy prosecutor for special functions, as well as the police unit in charge of cybercrime, to investigate, but their letter to the prosecution and the police joins a number of complaints against Gopstein that are still waiting to be dealt with. He is still being investigated for statements made in 2012. …The findings were turned over to the prosecution in May. However, indictments have not been served, and according to a report earlier this week on Israeli television, Channel 10, it seems the case is going to be closed.” Such a permissive and negligent attitude on the part of the police and other law enforcement agencies is liable to encourage extremists to commit more acts of violence against Christians. In fact, we have recently witnessed a significant increase in such incidents; for example, consider the burning of the Church of the Loaves and Fishes in Tabgha, Galilee, the repeated desecration of the cemetery of the Maronite church of Kfar Beram in Upper Galilee, and the more recent desecration of a Latin cemetery in Beit Jmal, near Tel Aviv. Graffiti were also drawn on the walls and doors of the Dormition Abbey in Jerusalem, some of which read as follows: “Let Yeshu’s (Jesus’s) name and memory be obliterated,” “death to unbelieving Christians, enemies of Israel,” “the revenge of the people of Israel will come,” etc. All those violations were reported to the police by the Christian religious authorities, but practically nothing was done about most of them. Unfortunately, Christians seem to be targeted because they are Christians and not because of any negative or violent behavior by them towards Jews. As a result of this tense atmosphere, violence keeps escalating on both sides between Israeli Jews and Palestinian Arabs; this is a deeply worrying situation for many Israelis, both Jews and Arabs, especially the more moderate among them. They are very much concerned about the future of Israel if it continues to defy the will of the international community by refusing to implement the United Nations resolutions aiming at solving the Israeli–Palestinian conflict. 131

PAUL NABIL EL-SAYAH After all the wars and destruction in the Arab countries caused by the so-called Arab Spring, Israel knows that it has no credible military enemy left in the region. Besides, the international community appears to have given up, for the time being at least, on the peace process. In such a situation, Israel seems to be all the more determined to ignore the rights of Palestinians and to go on expanding settlements, and it looks as if it is going ahead with its final declaration of Israel as a country for the Jews. It is precisely that grave and frustrating situation which seems to be degenerating into a third uprising (Intifada), clearly more aggressive than the two previous ones, using knives and more firearms than ever before. It is feared that violence will get out of hand, especially because of the high level of terror threats. It is well known to many political analysts that failure to work out a solution to the Israeli–Palestinian conflict and to alleviate the suffering of the Palestinian people is one of the main causes of the spread of Islamic fundamentalism. Unless both sides decide to go back to the negotiating table and make a serious attempt at finding a solution to the conflict, greater instability is likely to prevail in the region; and all parties stand to lose in the process.

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THE SYNOD AND CHRISTIAN–MUSLIM RELATIONS: PERSONAL CRITICAL EVALUATION, RESULTS AND PERSPECTIVES PATRIARCH LOUIS RAPHAEL I CARDINAL SAKO BAGHDAD/IRAQ

The Synod was very important for the Christians in the Middle East, and it was a unique opportunity for communion and solidarity among the Catholic Church, other churches in the region and Muslims. It was supposed to bring hope and comfort to all Christians and is a privileged moment of conversion, witness and faithfulness to Christ. The Christians of the Middle East are an important component in a region plagued by wars, terrorism and political instability of Muslim countries which in recent years have endangered the very survival of the churches in the Middle East. The Fathers of the Synod analyzed openly and courageously issues such as immigration, religious freedom, ecumenism and unity among Christians, as well as dialogue and harmonic conviviality with Muslims and Jews. Pope Benedict XVI, in his speech in Cyprus when he presented the Instrumentum Laboris, established the significance of this coexistence: The synod will attempt to deepen the bonds of communion between the members of your local churches, and the communion of these churches with each other and with the universal Church. The Assembly also aims to encour134

THE SYNOD AND CHRISTIAN-MUSLIM RELATIONS age you in the witness of your faith in Christ in those countries where the faith was born and from where it spread. It is also known that some of you have endured great hardships due to the current situation in the region. This is an opportunity to highlight the significant value of the Christian presence and witness in countries of the Bible, not only for the Christian community worldwide, but also for your neighbors and fellow citizens. You are helping the common well in countless ways – for example, through education, health care and social assistance; and you work to build society. You want to live in peace and harmony with your Jew and Muslim neighbors. Often, you act as peacemakers in the difficult process of reconciliation. You deserve recognition for the invaluable role you fill. This is my serious hope, that your rights are increasingly respected, including the right to freedom of worship and religious freedom, and that you will never again suffer discrimination of any kind. It is sad to say that, until now, the Synod has not left much of an echo and did not receive significant coverage in the Arab media. The only development widely mentioned was the admission of the Arabic language as one of official languages of the Church; no perspectives on other important topics have been shared, though. In my paper, I would like to focus on three concrete points: (1) the participation of representatives of Islam, (2) Proposition 42 on Islam, (3) what Muslims expect from the Church. 1. The participation of representatives of Islam There were only two persons present representing Sunnites and Shiites. who together constitute 95% of the population in the Middle East. These two were more a symbolic representation than representatives with a real willingness, commitment, and Muslim authority to discuss the situation. I think the purpose of the Synod, as Pope Benedict XVI says, was to maintain the Christian presence here and to strengthen it. I do not know why no one was invited from Al-Azhar in Cairo or from Saudi Arabia. The Sunnite Mohammed Assamak, counsellor of the Mufti of Lebanon, is an open-minded man, but he has no authority. His speech was a courtesy. The Shiite cleric also gave 135

LOUIS RAPHAEL SAKO a courteous speech. Such speeches are ineffective for us in our concrete situations. We need to know how inter-religious relations can be optimized. Both spoke about tolerance in Islam, but this vocabulary means humiliation: my existence is tolerated and I do not have the same rights as a Muslim! Our situation today has changed completely. Fundamentalist Islam is a phenomenon that increasingly concerns us. Muslim extremists want Islamic law (Shari’a) to be the basic law of the state in order to protect their religious and ethnic identity (the umma, the community of true believers) from the “atheist corrupt” West. What we need is a real, courageous and sincere dialogue on these issues, as Pope Benedict XVI has stressed several times. We need representatives who can tell us the truth about what they think of us, what they want from us explicitly, and what they expect from the Church and the churches in the Middle East. I think the participation of Muslims at the Synod was very weak, and they were involved only in one session. 2. Proposition 42 on Islam The paragraph is not bad at all, but it was formulated too briefly. It did not address the different sensitivities of the problem, especially the question of the reasons for fundamentalism! The paragraph speaks about the declaration on the relation of the Chrch to nonChristian religions of the Second Vatican Counsil (Nostra aetate) as a basis for the relations of the Catholic Church with Muslims, but this text goes back to October 28, 1965; and since then, many things have changed. Islam proclaims itself as the only legitimate religion for the entire world! Jews and Christians are only allowed to live under the rule of Islam. I think it is time to develop another official text. There is a need to help Muslims to update their religion and to be more integrated in modern society. They need to call themselves, and not only others, into question; it is time for une remise en cause. Some aspects of Islam are clearly incompatible with modern changes of mentality and sensitivity. It is not logical to live in the seventh, tenth, fifteenth, or even nineteenth century. The world has changed since the seventh century! What we ask from new regimes rising in the Arab world is to cancel the reference to the religious identity card, to respect the Universal Declaration of Human Rights, to 136

THE SYNOD AND CHRISTIAN-MUSLIM RELATIONS recognize the principle of gender equality, and to respect religious freedom. From the other side, we Christians have to find answers to their questions and to give better witness to how the truths and values of the Bible really appear in our lives. I suggest that the Church produce a new and more appropriate document addressed only to Muslims. It is important to clarify with them “our fears and hopes,” especially after the attack on the Cathedral of Baghdad in October 2010. Many Muslims objected to that attack with strong sentiments of solidarity with the Christian community, while some Muslims interpret Islam in such a way that the Muslim individual and society are required to disenfranchise themselves from certain fundamental and deeply cherished human rights. 3. What Muslims expect from the Church Personally, I think Muslims want a clearer position from the Church on the Islamic faith. Their repeated questions are: is Islam a religion from God? Is Muhammad a messenger of God? Is the Qur’an the word of God on the same level as the Bible? They are also waiting for an evaluation of morality in the subjects of family, economy, and social and political justice – and, more specifically, on issues of Western policy in the case of Palestine and Israel and with regard to the wars in Afghanistan and Iraq! I think a theological dialogue with Muslims is possible, contrary to what is often suggested. The life of Muhammad and his fellows should be not an obstacle; it should be understood as the culture of that time! Timothy I, catholicos of the Church of East (780–823), wrote: “Muhammad deserves to be praised because he walked on the paths of the prophets. He taught the unity of God.” 1 Our common faith is in a God who is almighty and loving for us and almighty and merciful for Muslims. I think we can find a comprehensible vocabulary to explain our faith. And we can find good

Hans Putman, L’Eglise et l’Islam sous Timothée I (780–823). Beyrouth 1977, p.248 (no 159). 1

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LOUIS RAPHAEL SAKO examples in the Christian Arabic Literature of the 8th to 12th centuries. The Eastern churches should participate more explicitly in the Arab world, for they are an integral part of it; they should repudiate the ambiguous perception of some that they belong to the West. They should devote special pastoral care to inter-religious dialogue and seek to determine what kind of help and cooperation is the most urgent. They should encourage laypeople to play a decisive role. Additionally, Christians should claim their full civil and human rights as equal citizens on the same level as others. We must take this opportunity seriously before it is too late! It is urgent that Christians and Muslims accept a true dialogue and seek to build mutual trust by creating together the peace that is the basis of our lives. We must discuss our common destiny with fundamentalists, Muslim Brothers, Salafists, Sunni and Shiite authorities. We must show them our sincerity, our commitment and our determination to live side by side with respect and with dignity.

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THE SPECIAL SYNOD FOR THE MIDDLE EAST: CHALLENGES AND PERSPECTIVES ON HUMAN RIGHTS PATRIARCH IGNATIUS YOUSSEF III YOUNAN BEIRUT / LEBANON

After the Special Synod for the Middle East (10–24 October 2010), which we considered a new Pentecost, we had great hopes for our churches and Christian witness in our home countries. But immediately after the Synod we experienced new violence, which impedes the implementation of the pastoral and prophetic results of the Synod. In those days, our church of the Syriac rite, traditions and culture commemorated the first anniversary of the massacre of the innocents in the Syrian Catholic cathedral of Baghdad on 31 October 2010; the massacre made fifty martyrs, among them two young priests, and wounded hundreds. Two months later, another terrorist attack targeted a Coptic church in Alexandria, Egypt, and one hundred were killed or wounded. We celebrated the Divine Liturgy of the Mass in that same wounded cathedral of Baghdad; it was filled with faithful, including some of the survivors, in an atmosphere of mixed sorrow, trepidation and also hope against all odds! These events followed the Special Synod, which took place on the invitation and the presidency of His Holiness Pope Benedict XVI to discuss the situation of Christians in the Middle East, the challenges they confront, and how they live the witness of their faith in an ambiguous environment where there are many religions and communities, including the three great monotheistic religions: Christianity, Islam and Judaism. 139

IGNATIUS YOUSSEF III YOUNAN This enhances a subject already fairly important and essential: human rights and, even more crucial, rights of religious freedom and freedom of conscience. Since the latter topic is very delicate and even “hot,” some do not like to talk about it. But to avoid a frank discussion means further aggravation of the already precarious situation of Christians in the Middle East, especially for the younger generations that have their eyes on us and do not tolerate injustice. Furthermore, avoidance could suggest a lack of confidence to the majority who differ from us religiously and with whom we share the concerns and hopes of our people. The issue of human rights includes the civil rights common to all citizens. It involves not only the freedom of religion, that is to say the free practice of one’s religion in one’s worship places, but also the freedom of conscience, meaning the right to choose or change one’s religion. This same theme of human rights is particularly dear to the heart of Pope Benedict XVI, who reminded us in Caritas in Veritate of the sad reality of the obstacles in the way of that essential freedom of conscience: Human rights risk being ignored either because they are robbed of their transcendent foundation or because personal freedom is not acknowledged. Secularism and fundamentalism exclude the possibility of fruitful dialogue and effective cooperation between reason and religious faith (Veritas in Caritate, 56).

According to Article 18 of the “Universal Declaration of Human Rights” (1948), freedom of conscience is a right which all peoples and individuals should enjoy: Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

That same article was adopted in Article 10 of the “Charter of Fundamental Rights of the European Union.” It is assumed that the approximately 200 countries that are current members of the United Nations, including those of the Middle East, still adhere to the Declaration. And if there is exception, they have a duty to explain their refusal to the international 140

CHALLENGES AND PERSPECTIVES ON HUMAN RIGHTS community and to their citizens as well. Unfortunately, it happened that most of the countries in the Middle East, led by political systems intrinsically linked to religious monolith systems, are not yet ready to accept this key principle of freedom of conscience. Consequently, non-Muslim individuals are obliged to observe what the “umma” (nation) dictates. It is difficult to understand why, after almost seventy years of the promulgation of this Universal Declaration, we continue virtually to ignore it in almost every country of the Middle East! Tacitly, or even in public, there is an inseparable mixture between religion and state, religion and language (in this case Arabic), religion and culture, religion and history, religion and human identity, individual or collective! This raises the issue of dialogue between religions and cultures. Should we take it literally or figuratively? In my opinion, a true, authentic and convincing dialogue can only take place between humans, individuals and peoples who recognize human rights and mutually respect each other! Obviously, it is very important to note here that religious dialogue cannot really take place between two groups of peoples while one of them considers its religion and the laws derived from it as truths strictly imposed by sacred texts prohibiting changes in time and space, describing them as “immutable and indisputable truths.” Despite the good intentions often expressed by some leaders and high religious authorities in the countries of the Middle East who try to reassure non-Muslims of their religious tolerance, citing verses like “there is no restriction of religion,” it appears that minorities, including Christians, continue to face harassment, limitations and unjust prosecution. This is not only a consequence of single acts of violence and terrorism occasionally committed by fanatical groups. Rather, it is the result of a religious culture based on the principle of a non-separation of religion and state, which is even supported by many secular systems of government. We know that more than once in the history of the Middle East religious debates were held between conversational partners representing the two religions, Islam and Christianity. They were mostly of apologetic nature or pragmatic, hoping to bring an ideological and empirical rapprochement of the two religions. Today, the promoters of dialogue recognize that theological debates do not lead to consistent positive results. Rather, they raise more suspi141

IGNATIUS YOUSSEF III YOUNAN cions of proselytism. Today, we prefer to talk about a dialogue of life with a cultural, educational and sociopolitical approach. Conferences, seminars and meetings held in different countries over the past decade have opted to discuss topics like a culture of tolerance that encourages building bridges and accepting each other and the right to be different. This establishes paths to mutual cooperation in matters such as common development projects. In fact, referring to the rapprochement between the two culturally distant worlds, we often hear about building bridges – a project that at first seems to be beautiful and promising! Christians living in the Middle East or in other countries with a Muslim majority feel abandoned and even betrayed by such projects, which ignore their civil rights in their own countries, especially with regard to their religious freedom and their freedom of conscience. The latter, as we said, is not limited to the practice of religion but includes the guarantee of freedom to choose and change one’s religion without being pursued by the judiciary or being condemned to harsh punishment or persecution. In our times, this freedom of conscience has become a condition absolutely essential for the survival of Christians in their countries of origin. They simply want to enjoy full citizenship in their homelands like people in Western societies. These Christians are aware that there is no way to achieve this goal without the contribution of the family of free nations. We therefore call upon the countries of Western civilization to apply the notion of “reciprocity” earnestly and to defend civil rights effectively and firmly for all countries where Islam is declared a state religion or where sharia is adopted as the unique source of the constitution. The civilized world must state unequivocally that human rights should be respected equally everywhere. In the West, religious and ethnic minorities, who are mostly new immigrants, are usually welcome and respected within the new countries they immigrated to. I am aware of the fact that discussing the disrespect of the human right of freedom of conscience could disturb. After all, there is the risk to open old wounds, which we prefer to keep subliminal. Some would prefer to talk about points of understanding, about building bridges, and especially about practical life and coexistence, which one may call a constructive dialogue. Isn’t it just, though, to ask what significance a dialogue could have between 142

CHALLENGES AND PERSPECTIVES ON HUMAN RIGHTS unequal partners when one of them does not get the authentic right to freedom of religion and conscious and has no guarantee to survive in dignity? Discussions that do not address these issues is double-dealing, compromise, bargaining and resignation. Surely we must also remember that our mission in the Middle East is firstly to be “the salt of the earth and light of the world,” meaning that we should not speak of civil and religious rights but should insist instead on our commitment to the majority that rules in our countries? Some people prefer to remind us that our exclusive mission is to embrace the national sociopolitical causes, such as the defense of the oppressed and marginalized, active participation in liberation movements, and the fight against foreign interference in forms like imperialism and hegemony of the powerful. Is such an attitude not rather naïve, ignoring the role Christians have always played as promoters of justice, pluralism and just development for all citizens while the majority threatened these values under the cover of religion? Is it not legitimate to point out that the history of Christians in the Middle East during the last thirteen centuries has been woven from the rejection of the conquering majority? And that, instead of the salt and light they dared to offer, all their lives were a mixture of tears and blood? How else may we explain the almost complete disappearance of Christianity in some parts of the Middle East and the alarming decrease in the others? On the other hand, we have to realize that talking about freedom of conscience is risking misunderstanding by the brothers and sisters of the religious majority in our countries. It is said that this could further help to poison the atmosphere and create causes of tension and misunderstanding. Yet, would not our silence be a betrayal to our commitment to proclaim the truth in love to all? Isn’t it quite significant that courageous voices arise among the Muslim community, calling for real reforms like different rights for nonMuslims, promoting the emancipation of women, calling for effective tolerance and dialogue or positively reforming religious speeches. Isn’t it an act of true charity to proclaim the truth! We must also cultivate a culture of tolerance towards the religious other. Religious discourse plays an extremely vital role in educating people to know and respect others. We can no longer tolerate speeches that incite discrimination, shout diatribes of hatred or threaten those who do not share beliefs. Under the pretext of ex143

IGNATIUS YOUSSEF III YOUNAN plaining or interpreting so-called sacred texts, these discourses are spread widely by satellite television financed generously by individuals, organizations or countries with the goal of sowing hatred and creating divisions in order to better prepare the Islamic hegemony. Religious speeches should rather promote harmony among various religious groups and positively analyze modern-day issues. Remember that those who publicly launch speeches of hatred are liable to be brought to justice and prosecuted in the countries of the West! However, we do not deny that a number of preachers, lecturers, authors and Muslim thinkers seek to spread a culture of tolerance and a civilized coexistence. Unfortunately, they too quickly become targets of attacks themselves, or they at least earn disapproval from the majority. But what surprises and really disappoints us is that the socalled “democratic” world, whose ancestors have sacrificed themselves for the cause of liberty, equality and fraternity, continue to close their eyes to systems of government that refuse to recognize these same values for all their citizens. How can they claim to build bridges between peoples, cultures and religions when the other side refuses to grant the right of freedom of conscience as stipulated in the Charter of the International Community? Is it not a pragmatic ideology motivated by what is considered “politically correct” or “economically opportune” that pushes these same civilized countries to renounce their principles by tolerating discrimination committed in the name of religion? Is it not a cause for concern for us as Christians in the Middle East when we see this indifference of the community of nations, after almost seventy years since the proclamation of the Universal Declaration of Human Rights. How can we accept that a number of followers of a religion, with their acts of violence and threats, have become the criteria which rule the actions and reactions of eminent bodies such as the United Nations! What credibility could the “free world” still have if, for example, it prefers to avert its eyes from the tragedy of our young men and women, who, in order to exercise their right to love and build a family, are forced to “convert” to the religion of the spouse belonging to the majority? And, once married, they are forced to register their children in the religion imposed on them in the name of its superiority! Let us be reminded that civil law in the vast majority 144

CHALLENGES AND PERSPECTIVES ON HUMAN RIGHTS of Middle Eastern countries forbids the conversion of a Muslim to another religious denomination, considering it a criminal act! Most shocking is that when a married Christian converts to Islam for whatever reason, his minor children, born of the first Christian marriage, should also – without the consent of the spouse – convert to Islam or be disinherited. In these days, how can we justify the fact that Christians in their own country are denied jobs in sectors such as education, defense, military, medicine or law simply because they do not profess the religion of the majority? Why should one keep quiet about the practice of denying Christians the right to make a pilgrimage to their holy sites in the Holy Land of Palestine and Israel since there is continuous exchange of diplomatic missions or negotiations between so-called antagonized countries? Is it not shameful to forget that “man does not live by bread alone”? We need to admire our young people, who detest injustice and beg for their civil rights and refuse to pay for their dignity! The Christians in the Middle East have absolutely no desire to lament and wail. Throughout their history, they have borne witness to their faith with courage, patience and honesty, loving their neighbors and enemies without distinction to the point of shedding their blood. Let us remember that they have always been loyal citizens to their homeland, being among the pioneers of progress and promoters of peace and harmony with all their fellow citizens. They are not asking for privileges, nor do they want to beg for a life of freedom and dignity. They only ask for the application of Article 18 of the Universal Declaration of Human Rights for all men and all women. To consider them, either internally or externally, as a “disappearing endangered species” will do little honor to anyone. For Christians in the Middle East to survive in freedom and dignity, it is essential that the family of nations imposes on all its member states, without exception, the mandate to apply the principles of non-discrimination relating to religious affiliation and to respect the freedom of conscience for all. In the civilized democratic countries, ethnic, religious or linguistic minorities are not only respected, but sometimes they enjoy certain privileges that the majority itself does not. I must say that the civil rights of minorities in the Middle East is the “litmus test” for the credibility of our brothers and sisters of the majority. It is 145

IGNATIUS YOUSSEF III YOUNAN regrettable that even in countries that claim to have a tolerant constitution, de facto discrimination is practiced against these minorities. Is it not noteworthy enough that today, while demonstrating an aversion to the secular state, numerous voices from this same Middle Eastern religious majority rise to demand that the West grant all civil rights to their confreres who have emigrated to the West? We would like to quote here from recommendation number 42 of the Special Synod for the Middle East, which is devoted to relations with Islam: In the Middle East, Christians share a common life and a common destiny with Muslims. Together they build up society. It is important to promote the notions of citizenship, the dignity of the human person, equal rights and duties and religious freedom, including both freedom of worship and freedom of conscience. Christians in the Middle East are called to pursue a fruitful dialogue of life with Muslims. They are to take care to embody attitudes of esteem and love, leaving aside every negative prejudice. Together, Christians and Muslims, they are called upon to discover their respective religious values. They are to offer the world an image of a positive encounter and a fruitful collaboration between believers of the two religions, combating together every sort of fundamentalism and violence in the name of religion (Proposition 42).

Conclusion The Arabic word al-haqq signifies both truth and right. Is it a coincidence that there is this amalgamation of “truth” and “justice”? Pope Benedict XVI has reminded us in his message on New Year’s Day 2011 that respect for religious freedom is a condition for peace between peoples and nations. This is the same pope who has written eloquently reminding us to always have the courage to tell the truth in love (Veritate in Caritate). For two thousand years, and especially during the last fourteen centuries, Christians who became a minority in their own countries in the Middle East have had to resist all kind of harassment and

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CHALLENGES AND PERSPECTIVES ON HUMAN RIGHTS persecution in order to witness truth and justice. They did so to the point of martyrdom. Before his ultimate sacrifice, our divine Lord and Savior defended the truth and proclaimed his right to defend his freedom while ready to shed his blood out of love for us all – even for those who opposed his message of universal love. The Special Assembly of Catholic Bishops for the Middle East invited the Christians of this tormented region to live their faith in a spirit of ecclesial communion and effective solidarity. They will thus bear witness to this saving faith and claim their human rights in the truth that alone will set them free. In communion with the universal Church, the Christians of the Middle East are proud of this heroic faith of their ancestors to which they want to stay faithful, evidently to the point of the ultimate sacrifice of their new martyrs. Let us pray together to God the Father, who is Love and Mercy, to grant us the courage to always build a better world and live in witness to our faith in the Middle East in the spirit of Truth and Freedom.

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THE SYNOD FOR THE MIDDLE EAST AND THE RELATIONS BETWEEN CHURCH AND STATE IN THE REGION MAR PAUL MATAR BEIRUT / LEBANON

The question of relations between Church and state was not dealt with directly in the propositions for the Synod for the Middle East held in Rome in October 2010. However, this question was not absent from the reflections of the Synodal Fathers, nor was it absent from the minds of the Eastern Christians who were with the Synod in their prayers, for in it they put their hopes. Was it not the anxiety of these Christians, in particular those of Iraq and Egypt, not to say of all the countries of the region, which moved the Holy Father to convoke this exceptional Church reunion? If we turn to the text of the forty-four propositions considered by the Synod, it is easy for us to see that the conditions of life for Christians in this region – which affect their religion as well as social, economic and political matters – constitute the basic axis of thought underlying the aims laid down. This is normal, considering that the Synod studies the situation of the Eastern Christians, their daily life and their vocation as witnesses for the Gospel among their fellow citizens and their comrades in the construction of their common societies. Two essential themes stand out in the texts of the Synod, as well as in its progress from the first presentation to its conclusion. They are the two themes of “citizenship” and of “liberty of belief,” known also as freedom of conscience. These two themes were among the ideas dealt with by the Synod; through them, the Synod wished to trace lines of conduct and give reference points to guide the Christians of the Middle East and of the whole world. 150

CHURCH-STATE RELATIONS IN THE REGION The first theme, that of citizenship, requires a whole philosophy of conduct to be followed by the faithful. If they are not to create so-called Christian states or political entities for Christians alone, they are under the obligation to be fellow-citizens of other groups belonging to other religions, living together with them with dignity and with equality in rights and duties. In other words, we can no longer dream of Christian empires imposing their faith by force. From the Christendom of the Middle Ages to modern Christianity, history has seen an evolution in Christian relations with present-day political realities. This is a point to be considered during the course of our presentation. The second theme stressed by the Synod, and stressed with special force, was that of freedom of conscience. This theme is formulated in opposition to, or rather in complement to, the theme of simple religious liberty, called also freedom of worship. In all, or in nearly all the countries of the Middle East, religious freedom is assured insofar as Christians can have their places of worship, have unimpeded access to them, and there celebrate their religious offices. One may here and there find restrictions placed on the construction of new churches or even on the restoration of existing ones. But one may say also that liberty of worship is written into the law and normally protected by the civil authorities. But liberty of conscience is a requirement that goes much further. It concerns the right to practise one’s religion according to one’s individual conscience, allowing one to change one’s religion, to pass from Christianity to Islam or from Islam to Christianity, without any obstacle from the government authorities and without suffering discrimination from the civil society where one lives. This liberty of conscience is considered a sine qua non for every individual’s self-fulfilment and for the construction of open societies and of states based on law. When these two requirements of integral citizenship and of total liberty of conscience are taken into consideration, the Christians of the whole world, and therefore of the Middle East, have the duty to work for the establishment of states with a positive attitude towards these values and to work also for civil societies in which they can live life to the fullest as free and responsible citizens together with those other citizens whose destiny they share. It is in this way that, on the basis of the texts of the Synod and the resolutions considered by its General Assembly, the question concerning 151

MAR PAUL MATAR us here is presented: namely, the question of the relations between Church and state considered as desirable, ones that should, in fact, exist. 1.

The relationship between Church and state and its historical evolution

The relationship between Church and state is not a new question for Christians. The problems it brings up in the East are no more or less than those arising elsewhere. This is why the question should not be placed uniquely in one particular social or geographic context. It must also be studied in its evolution from the origins of Christianity down to the present time. When this is done, it will be seen that the constants demanded by this reality arise from the very teaching of the Gospel. But one also sees that this relationship has known situations imposed on the Church – sometimes by governmental powers, sometimes by the particular historical circumstances of the history of the peoples, or sometimes even by their culture. So first, we propose a review of the different regimes experienced by the Church Universal since the earliest centuries of Christianity down to our own times. Then, secondly, we propose a consideration of the particular situation in our own region, which has known the predominance of Islam since the seventh century. In this way, we shall come to consider what is to be desired and what is acceptable, now and in the near future, in the relations between Church and state in the Middle East. For this last point, we refer to the propositions of the Synod, which should guide our thinking and direct our action. To begin with, let us point out that Our Lord’s plan of salvation for us is not of a political nature, for his kingdom is not of this world. Further, the first three centuries of the Church’s existence saw no political initiative by the Church, which suffered martyrdom and in no way concerned itself with the affairs of the State. However, what was happening on the ground little by little allowed Christians to entertain hope for the future, and this was despite Christians not being allowed to lead a normal life without accepting the ideological dictatorship of the empire then existing. The faithful adopted an attitude both firm and costly: that of considering, both in private and in public, that it was better in every time and place to obey God rather than men. Under persecution, they also prayed for 152

CHURCH-STATE RELATIONS IN THE REGION those governing them. In this way ,they sowed the seeds of a liberty which would one day flower for the good of all, without exception. This regime of repression gave way early in the fourth century to the Peace of Constantine, which was to allow Christians to emerge from the catacombs, to practise freely their religion, and to lead a life without constraints imposed by the ruling power. Further, this new time of freedom and culture permitted Christians to envisage actually exercising power themselves. In the Middle Ages, they even reached the point of themselves imposing the ideological and cultural hegemony of the Church on the whole of society. At the same time, the Church introduced the organisation of the empire into the expression of its own identity. It adopted structures inspired by the existing political realities for its own dioceses and central government. Passing from persecution to dominance, the Church went too far, according to some, relying on or imposing political systems that were in due course to become outdated. So it was that the Renaissance of the sixteenth century was to overturn all the advantages of the Middle Ages and to impose a new relation between the Church and political society. The Protestant Reformation presented a new problem in the question of diversity in presentation of the faith. The result of this was a range of various religious authorities in a new relation to the state, either facing it or actually opposed to it. The rising anticlericalism and the will to be emancipated from the feudal system supported by the Church favoured the appearance of tense relationships between the Church and the political world. In this atmosphere, the philosophy of the Social Contract endeavoured to find a basis for civil society outside of any religious reference, that is to say in the human nature of the individual, who was to decide freely his own political system. Society founded on human will inspired in thinkers the idea of a system that could function without God. By its return to the values of Greco-Roman antiquity, the Renaissance directly favoured a departure from Christian values. So there came about the crisis between the Church and political society, which reached a peak of animosity with the French Revolution in 1789. This modern development produced in countries inside and outside Europe an ideology of secularism varying from outright anticlericalism to a simple separation of Church and state leading to mutual respect of their respective functions. 153

MAR PAUL MATAR All these events happened in Europe, that is to say on Christian soil, and not in the Middle East, where the religious situation was to know other complications. From the Middle Ages down to modern times, the relationship between Church and society has varied between tutorship and a sometimes violent and bloody separation between them. This reached a point where the freedom enjoyed by believers was suspected by certain regimes of being fanaticism; such was the tendency towards restricting religion to private life and to the sacristy. In a fourth phase of European history, the twentieth century has seen a new constructive dialogue between politics and religion. During this phase, the Church has been able to promote the fundamental human values of man in the face of the ideological conflicts which have opposed socialism and capitalism, thanks to a positive spirit inspiring relations between Church and state. So it is that there has been progress in closing the distance between secular values and religious values. The frontiers of politics and of faith have become more clearly defined. These two domains have become distinct without being hermetically isolated from one another. From this rapid survey, we can draw the following conclusion: the Christians of the West have experienced and still experience difficulties with the political regimes of their societies, but the KRSHGāIRU XQGHUVWDQGLQJ DQG FROODERUation between them remain possible and full of promise. Now what hope is there of collaboration between the Church and the states in our countries of the Middle East? 2.

The evolution of political and religious relations in the Middle East

The situation concerning relations between the Church and the states in the Middle East before the arrival of Islam was exactly the same as that of Europe. This region of the world was part of theRoman Empire up until the Arab conquest, which brought in a new ideology. Islamic conquest generally showed Christians and all the “People of the Book” a fair degree of tolerance. It offered them protection, but without participation in war or in the affairs of the state. Certain exceptions were made as needed when Christians

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CHURCH-STATE RELATIONS IN THE REGION occupied important functions such as the administration of the public treasury. A majority prior to Islam, the Christians of the Middle East were now scattered as various minorities in their own lands. The rulers offered no personal guarantee that they would remain faithful to the demands of their own Muslim religion, so crises arose that brought suffering to the persecuted Christians. Again, the Crusades resulted in a new animosity between the peoples then coexisting. Identification of the Oriental Christians with the Crusaders from the West brought trouble between Christians and Muslims in these countries of ours. The situation was further complicated when, with the arrival of the Ottomans, the rulers of the region were no longer Arabs, even though they were Muslims by religion. The problem then became more acute. Had Christians the right to have some power within the state? And if so, up to what point? Could they claim equality of rights and duties in the societies they lived in? History brought in new clouds over the heads of the Christians of the Middle East when the western powers once again intervened with the new waves of imperialism. These powers were interested only in military and economic hegemony. But at the same time, a web of relationships was woven between the Christians of the East and those of the West. They were generally of a spiritual and cultural nature, but they aroused suspicions among the Muslims, even when these were unjustified. The latest difficulty in relations was the result of the creation of the state of Israel as desired by the West and the resulting eruption of the Palestine problem. Following this, enormous efforts were necessary to disassociate Eastern Christians from Western governments in the public mind, even if these governments were not officially Christian and were not carrying out their policies in the name of their people’s religion. With the twentieth century, constitutional entities were set up in the East, where Christians have seen a certain progress in their degree of participation in public life. Islam has been adopted officially as the religion either of the state itself or of the head of state. Lebanon has been an exception in this general situation, including in its constitution respect for all religions and adopting a system whereby all share power according to a confessional quota. This was a new idea, but not a bad one for an intermediary period pend155

MAR PAUL MATAR ing the establishment of secular states in the region. Today, the Middle East is balanced between the progressive evolution of its societies and the forceful demands of certain elements of the population who have fundamentalist ideologies. Faced with this situation, Christians are divided between a difficult participation in these new realities and a withdrawal into themselves, either in the region itself, where they would drop out of politics, or by exodus towards distant lands. It is here that the Church has come to the help of its faithful, that they might see more clearly into their basic choices and form solid convictions about their vocation in this region where the Lord has preserved them since the dawn of Christianity. Between cutting themselves off and becoming prisoners of the past on one hand and going abroad and so casting aside their history and their identity on the other, the Christians’ vocation would rather find expression in a third choice, that of engaging with their fellow-citizens in the region in a common struggle which deserves their efforts. The Synod intends that we respond to this vocation in accordance with the teaching of the Church in this matter. 3.

The teaching of the Church from Vatican II up until the Synod for the Middle East

The most adequate orientation to the situation of the Christians in our region is to be found in the teaching of Vatican II, and more particularly in the Constitution Gaudium et Spes (GS). The foreword states that the community of Christians is to be seen truly and entirely in its solidarity with the human race and its history. This simple affirmation already excludes isolation and flight from reality. However, this solidarity supposes certain conditions in order to safeguard its opportunities and its values. Gaudium et Spes says clearly: The present keener sense of human dignity has given rise in many parts of the world to attempts to bring about a politicojuridical order which will give better protection to the rights of the person in public life. These include the right freely to meet and form associations, the right to express one’s own opinion and to profess one’s religion both publicly and privately. The protection of the rights of a person is indeed a necessary con-

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CHURCH-STATE RELATIONS IN THE REGION dition so that citizens, individually or collectively, can take an active part in the life and government of the state. (GS 73, 2)

But in order to make this guarantee effective, the Second Vatican Council connects it to a measure of progress that must be achieved in societies through engagement and cultural efforts. To this effect, the Council affirms that There is a steadily growing respect for men of other opinions or other religions. At the same time, there is wider cooperation to guarantee the actual exercise of personal rights to all citizens, and not only to a few privileged individuals. (GS 73, 3)

So the Council is clear about the right of all citizens, including Christians, to take part in the political life of their society. The Council also says: It is in full conformity with human nature that there should be juridico-political structures providing all citizens in an ever better fashion and without any discrimination the practical possibility of freely and actively taking part in the establishment of the juridical foundations of the political community and in the direction of public affairs, in fixing the terms of reference of the various public bodies and in the election of political leaders. (GS 75, 1)

As for the duties of Christians, these also are pointed out in the same chapter, where one reads: All Christians must be aware of their own specific vocation within the political community. It is for them to give an example by their sense of responsibility and their service of the common good. In this way they are to demonstrate concretely how authority can be compatible with freedom, personal initiative with the solidarity of the whole social organism, and the advantages of unity with fruitful diversity. (GS 75, 5)

The insertion of Christians into Eastern society is again affirmed with particular force in the Apostolic Exhortation of Pope John

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MAR PAUL MATAR Paul II A New Hope for Lebanon (1997). 1 This text devotes a whole chapter to the public engagement of Christians by recalling first that ...the Church, by reason of its charge and its competence, in no way confuses itself with the body politic and is not bound up with any particular political system. (N° 112)

The Exhortation continues: The faithful laity can in no way give up participation in politics, that is to say the many-sided economic, social, legislative, administrative action which aims at promoting the common good organically and through institutions. (N° 112)

In this way, these same laity revive among their compatriots, particularly the young, … the hope in a possible future and the desire to contribute actively to coming changes for a better life. (N° 113).

The Exhortation of Pope John Paul II points yet more clearly to the vocation of Christians in their solidarity with the Arab and Muslim world. He expresses himself as follows: Being open to dialogue and collaboration with the Muslims of Lebanon, the Catholic Church also wishes to be open to dialogue and to collaborate with the Muslims of the other Arab countries with which Lebanon is integrated. In fact a common destiny binds Christians and Muslims in Lebanon and in the other countries of the region.

The Pope adds further, I would insist on the need for the Christians of Lebanon to maintain and strengthen their ties of solidarity with the Arab

Cf. Exhortation Apostolique Post-Synodale Une Espérance Nouvelle Pour Le Liban de S.S. Jean-Paul II, http://w2.vatican.va/content/john-paulii/fr/apost_exhortations/documents/hf_jpii_exh_19970510_lebanon.html (as of 20 March 2018) 1

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CHURCH-STATE RELATIONS IN THE REGION World. I invite them to consider their insertion in the Arab culture, to which they have contributed so much, as a privileged position so that in concert with the other Christians of the Arab countries they may engage in an authentic and thorough dialogue with Muslims. Christians and Muslims are called upon to construct together a future of harmonious coexistence and collaboration, with a view to the human and moral development of their peoples. (N° 24)

In light of this exhortation and that of the Second Vatican Council, the Christians of Lebanon and the entire region are therefore under an obligation not to avoid cultural and political integration, but rather to adhere to it in order to carry out their sacred duty of serving both their Churches and the region. They are not to live in a condition of passive acceptance but must rather continue with their creativity, which has enriched Arabic culture in the past and will continue to enrich it in the future thanks to their interaction with the culture of their Muslim fellow citizens. Arab culture is presented in the Exhortation as a synthetic culture, an intercultural phenomenon of the Middle East rich with all the Eastern traditions of Phoenicia, Mesopotamia and the Arab Peninsula. Islam and Christianity have contributed to it with their two beliefs, each of which is a living, cultural expression influential even now. The resulting common culture now must face the problems of our times. Christians and Muslims will work together to face the challenges to their society for an integral development of the Arab man in a way to assure his place in the world. In this way, the Christians and Muslims of the Arab world will together witness the success of the dialogue of cultures against the deadly hypothesis of the supposedly ineluctable shock between Christianity and Islam in the centre of the world. The task is easy to understand, but is it also easy to put into practice? 4.

The new contribution of the Synod to the Middle East

As we pointed out in our introduction, consideration of the tragedy presently afflicting the Christians of Iraq and of Egypt was not absent from the proceedings and reflections of the Synod devoted to this region. Unfortunately, this atmosphere, created by massacres still being perpetrated in these two countries, became even more charged after the conclusion of the Synod. Everything leads one to 159

MAR PAUL MATAR believe that there is a cultural problem underlying these social and political incidents. How can the massacre of innocent people be justified by those carrying it out? Does coexistence present such a problem for certain parties that it is outside their comprehension? And if the occasion were to arrive, how might one re-establish in their minds the idea of acceptance of others in the common life of a country or a region? While recognising the gravity of the situation, the Middle East Synod called all the faithful to serenity and to hope. In this vein, the fifth proposition of the Synodal Fathers bears the title Sharing the Cross. While affirming the right to denounce persecution and violence, it reminds us that each Christian also has the duty to bear his cross, for the disciple is not greater than his master (Matt. 24) and should remember the Beatitude saying, “Blessed are the persecuted, for they shall inherit the kingdom” (Matt. 5, 26). In this way, a proper balance is established in the proposition, opening the way to action with a view to justice in every individual society as in the world as a whole. Persecution, the Synod has said, “must also arouse in us the commitment to support and insist on international law and respect for all people and all peoples” (Proposition 5). The attention of the whole world must therefore be drawn to the dramatic situation of certain communities living in the Middle East who “suffer all manner of trials sometimes even to the point of martyrdom” (Proposition 5). The Synod has gone still further in its will to work in depth for the establishment of healthy and lasting relations between the different groups composing the inhabitants of the Middle East. It is in this framework that the Synod advances two master ideas pointed out in our introduction, those of citizenship and of liberty of conscience. To these it devotes two essential propositions, numbered respectively 40 and 42, which are both complementary and dependent. The first proposition concerns religious dialogue, which, according to the Synodal Fathers, “brings hearts and minds closer together.” The believers of two religions are invited by this dialogue to pardon each other and to purge their memory with the aim of reaching a better common future. They thus open themselves to acceptance of each other in order to build a new society in which religious pluralism is accepted and from which fundamentalism and extremism are excluded. Further, for this difficult task to succeed, the Synodal Fathers suggest to believers on all sides that 160

CHURCH-STATE RELATIONS IN THE REGION universities and schools should contribute to the formation of the rising generation in a culture and practice of dialogue. As for Proposition 42, it refers to the declaration of Pope Benedict XVI, recalling that “inter-religious dialogue between Christians and Muslims must not be reduced to a merely contemporary and passing choice, for it is a vital necessity on which depends much of our future” (Cologne Meeting of 20/8/2005). Following this affirmation, the proposition proclaims the importance of Christians and Muslims promoting the notions of citizenship, human personal dignity, equal rights and duties, and liberty of conscience. This is a list of ideals to be inserted into the social thinking of both sides. It also signifies by its nature that these ideals have not yet been truly realised and raises the question of whether there is any obstacle to this realisation or whether there are in fact any particular difficulties in the way of the adoption of these ideals or their incarnation in the real world. The Synod did not discuss this question in the text of the proposition; but the Fathers spoke of it when expressing their opinions about whether the common acceptance of these values in the Middle East faces any historical obstacles. As a point of fact, the notion of citizenship is taken from the Greco-Roman culture, where it had reference to the city. It supposes equality of rights and duties among all its inhabitants. The notion implies also that governments should be chosen by the people and not be their dictators or possessors. One may notice that in the East, as in the West, it is the notion of the subject that dominated throughout history wherever there were kings who ruled over the people and made them their subjects. And it was by overturning the thrones that revolutions introduced into these societies the rights of man and citizen, including the rights of equality and liberty. In the Arabic language, the idea of citizenship is derived from the word for country. Citizens, therefore, are those who together share one country, or belong to it. This implies an act of will on the part of each group to be associated with others with mutual respect and acceptance. This philosophy of citizenship in the Middle East, then, does not base this reality on the individual and his rights, but rather on the community and confessional and religious membership. In this region people are by their birth the followers of a religion before they are individual citizens in partnership with other 161

MAR PAUL MATAR citizens. A common destiny is therefore confirmed between confessions, or communities of believers, who agree to follow a road together. In this way, citizenship in this region appears today as a political and social communion between majorities and minorities, between confessional groups that each have their own particular statute with a particular religious conception of authority. Minorities have known, rather, the status of protected people, taking part in the social life of the state without being able to share the political rights enjoyed by the majorities on a basis of equality. Is this situation an ineluctable destiny? Today there is some gleam of hope for an evolution of the notion of citizenship in the sense of equality for all. We owe this evolution to an understanding of religion that distinguishes between the relation of faith between a man and his God on the one hand and the relations in the form of human exchanges between citizens, independent of their various beliefs, on the other. So belief is sacred, a free path between each one and his God, and nobody has the right to touch the beliefs of another. As for human relations, they should be woven on the basis of equality of rights and duties. Thus seen, the way is open for citizenship to be based on religion itself. However, difficulties remain when a religion is the only source of legislation for any particular country. How, then, can we conciliate the concept of a state recognising only one official religion with the healthy desire to construct civil states where religion is adopted freely according to the conscience of each one? So the discussion is opened, and there is no lack of goodwill on one side or the other to advance along the road towards total citizenship together with religious diversity. New ideas are suggested according to which the various religions would all be considered as sources of inspiration for those states whose laws are laid down by the people themselves. That is why the world is interested today in the appearance of what is called the Arab Spring. Is it mere chance that this spring started only after the conclusion of the Synod for the Middle East? Will all negative attitudes and all animosity against Christians still being attacked at prayer in their churches be removed from its path? So which way is it going, this Arab World which is seeking its freedom and the triumph of peoples’ rights over dictatorships? There would be every reason to be proud were it possible to explain the movement among the Arab peoples by the Synod for 162

CHURCH-STATE RELATIONS IN THE REGION the Middle East at Rome. But can one neglect the internal reasons when explaining any social event such as these revolutions? If the Arab World today looks for freedom, if it wants to attach itself to the values of the rights of man and of democracy, it should be hailed, and what is more supported, not by force of arms, but by the force of culture. If the West held out its hand to the Arabs and endeavoured to establish more justice between peoples, its assistance in the evolution of the Middle East would be more real and effective. Otherwise, this “spring” risks being taken over by forces which do not truly belong to it. In any case, it is up to the whole world to enter into dialogue with the new leaders of this region in order to advance with them the causes of justice, citizenship and freedom. The future of the world will depend on the success of this dialogue. In this universal combat for mankind, the ideas of citizenship within each country could be a true reference point and criterion for judging the progress achieved by each country tending to promote human rights and dignity. The same will hold for the essential value of liberty of conscience, even though achieving it may be still more difficult. It is to be noted here that liberty of conscience has known difficulties in every society and in every religion. How can one ask a religion to declare that it is not the most perfect and true? And if somebody possesses truth in its entirety, how can he be asked to give up what is perfect in favour of what is imperfect? But the question should be asked in a different way. Is it the group that imposes its faith on the individual, or is it his own conscience that should decide in the matter of faith and conviction? Religion should remain at its core a personal and free step for a man towards God and not simply a matter of social membership imposed on the conscience and freedom of its followers. So the judge in this matter must be the man himself and not a force which is outside of him. In this domain, dialogue remains the surest way for all to make progress. In the Catholic Church, we had to wait for the Second Vatican Council Vatican (1962–65) for this teaching on the liberty of conscience to become official. In matters of education, it has finally been declared that liberty must be learnt for the sake of liberty itself. Liberty of conscience supposes that conscience is already respected and that it is not put on the shelf or left unapplied. 163

MAR PAUL MATAR With this in mind, one would do well to stress the proverb of Islam which says that “there is no constraint in religion,” even though this saying has not been the only one to determine the attitude of the believers. Liberty of conscience is a true ideal, leaving to God and a man the right to settle between them matters of personal faith. But in order to reach this point, the world needs a climate of confidence, mutual tolerance and real cooperation on the part of all. Every value needs a certain environment in order to be accepted and become operative. Further, values are interdependent and should give mutual support in order for there to be real progress. Conclusion Finally, it seems to us that the values of citizenship and liberty of conscience are beacons to light the onward march of peoples, pointing towards a horizon that beckons them on. To take advantage of them, one must advance towards them in order to see more clearly. The resolve to arrive must be accompanied by patience and perseverance. States are to be considered the products of the cultures in which their peoples are immersed; religion, then, can help achieve cultural progress on the state level. The strength of a state is never to be measured by its material capacities but rather by its ability to satisfy the hearts of its citizens and to respond to the needs of its people. The Synod for the Middle East should be greatly inspired by the work of the Church during the first three centuries of its history. Work in depth at the level of mentalities, or of ruling values, is the only work which bears fruit. This is what philosophy calls “the Patience of the Concept” and what the Gospel describes in the attitude of him who sows the seed and leaves it to the earth to make it sprout. This reading cannot be done outside of faith, so the Lord must find in us this faith when he passes before our doors or enters into our hearts.

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THE SYNOD ON THE MIDDLE EAST AND THE CHALLENGE OF THE DIASPORA HERMAN G. B. TEULE LOUVAIN / BELGIUM

In view of the dwindling numbers of Middle Eastern Christians, a decline that had already set in in the aftermath of the Second World War, the issue of emigration has of course retained the attention of the Synod Fathers. The preparatory documents, the Instrumentum laboris and the Lineamenta (2010), evoke this issue in rather general terms and mention as possible causes the Israeli–Palestinian conflict and the resulting instability in the region, more particularly in Lebanon and in Iraq; the difficult economic situation; and the lack of attention to Middle Eastern Christians on the international political chessboard. The Synod’s final document, The Church in the Middle East, was issued by Pope Benedict XVI in Beirut two years after the Synod when a new war had broken out in Syria affecting the situation of tens of thousands of Christians; this document also mentions the general climate of violence and the humiliation endured by Christians. Benedict even evokes the possibility of what he calls “a monochromatic Middle East,” 1 a region without its original Christian population. As a corollary, the document also pays attention to the situation and the future of the Christians who left the Middle East and settled abroad. The set of resolutions adopted at the end of the Synod also deals with the diaspora and gives suggestions for a pas-

Ecclesia in medio oriente (The Church in the Middle East), par. 31, Rome 2012. 1

CHALLENGE OF THE DIASPORA toral practice for emigration, including the setting up of new structures (e.g. the erection of new eparchies) and a discussion on how to preserve one’s eastern ecclesiastical identity in a diaspora setting and to maintain bonds with the homeland (Propositions 11–14). 2 Already in their second pastoral letter (1992), the Catholic Patriarchs of the Middle East acknowledge that more Middle Eastern Christians now find themselves in a diaspora situation and that their numbers exceed those who prefer to stay in their homelands. 3 We may assume that this tendency has only increased, though reliable figures are difficult to give. Due to this situation, it even seems no exaggeration to claim that Christianity in the Middle East can only survive thanks to the diaspora. In this context, I would like to offer some reflections on, first, the “challenge of the diaspora,” including some issues that play a role in the diaspora, and, secondly, on the different ways the diaspora influences the developments in the homeland. Though the starting point of this article is the Vatican Synod on the Middle East and the attention it pays to diaspora issues, it is a matter of course to also take into account the non-Catholic churches of the Middle East who face the same or comparable difficulties. 1. The Diaspora: challenges and difficulties

a . Canonical situation A first issue is the juridical relationship of the ecclesiastical leaders and their faithful in the diaspora or the jurisdiction of the Patriarchs. This theme is discussed several times in the different documents mentioned above and also played an important role in the discussions during the Synod itself. One could think of the inter-

For these documents (Lineamenta, Instrumentum laboris, propositiones) see La documentation catholique 2442 (2010), 264–276; 2448 (2010), 580–584; 2449 (2010), 609–630; 2456 (2010), 1001–1009. 3 Cf. La documentation catholique 2052 (1992), 595–611, esp. 510 (the text is also easily available through the website of the Latin Patriarchate of Jerusalem). 2

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HERMAN G. B. TEULE vention by the Major Archbishop of Kiiv Halyc, the Ukrainian Cardinal Lobomyr Husar, defending the rights of the eastern Patriarchs outside their traditional territories. 4 According to Canon 78.2 of the Codex Canonum Ecclesiarum Orientalium (CCEO), 5 the power of the Patriarch is exercised validly only inside the territorial boundaries of the patriarchal church unless the nature of the matter or the common or particular law approved by the Pope establishes otherwise. What does this imply? The answer is to be found in several canons scattered throughout the different sections of the codex. In contrast to the situation within the territorial boundaries, Canon 149 states that bishops outside the territorial boundaries are appointed by the Roman Pontiff; the Synod only has the right to propose to Rome a list of three candidates, a procedure which is similar to the practice in the Latin Church (cf. also Canon 86 §2: the Patriarch has the faculty to ordain and enthrone the diaspora bishops appointed by the Pope). Canon 150 § 2 stipulates that laws enacted by the Synod of Bishops of the patriarchal church, if they are liturgical, have the force of law everywhere in the world (where the patriarchal church is established); if they are disciplinary or concern other decisions of the Synod, these decisions only have the force of law inside the boundaries of the patriarchal church. Basically, the idea is that in liturgical and spiritual (cf. Canon 82 § 2) issues, the Eastern or Oriental Catholic Churches have full freedom to make decisions or recommendations valid for the whole church sui iuris, including outside the territorial boundaries; but in matters of ecclesiastical discipline (nomination of bishops, notification of resignation, visit ad limina), there are some limitations. For this reason, the Fathers of the Synod propose that in order to maintain the communion of the Eastern faithful with their Churches and to provide them with appropriate pastoral care, the question of extending the jurisdiction of

Cf. the intervention by Mgr. A.A. Mina, Coptic-Catholic Bishop of Ghizeh, denouncing the limited jurisdiction of the Eastern Patriarchs on their faithful in the diaspora, La documentation catholique 2456 (2010), p. 995. 5 Rome 1990. Authorized English translation: Code of Canons of the Eastern Churches. Washington 1992. 4

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CHALLENGE OF THE DIASPORA the Eastern Patriarchs should be reconsidered (cf. Proposition 18). An important step in this direction was taken in 2014, when the de facto impossibility of accepting married priests in a diaspora setting was removed by a decision of the Congregation of the Oriental Churches. 6 According to this decision, the Oriental Churches sui iuris, which, within their traditional territories, accept married priests (such as, for example, the Chaldeans, but not the SyroMalabar Church), have now the faculty to ordain as priest married men for parishes in the diaspora on the condition that they notify the local Latin bishop. The Orthodox churches of the Byzantine tradition face a canonical problem of a different kind. Because of their history of a longer and certainly more massive emigration to the West, the problem of new, appropriate ecclesiastical structures for the diaspora has already been on the Orthodox agenda for several decades and was one of the main issues discussed during the Pan-Orthodox Council that took place in Crete in June 2016. According to Orthodox ecclesiology and the canonical tradition, there should be only one bishop, a symbol of ecclesiastical unity, in one place. The reality, however, is that, for understandable historical reasons, each autocephalous or autonomous church has established its own ecclesiastical structures, with sometimes several Orthodox bishops in the same city. This situation is understandable for the migrants of the first and second generation, who still have strong bonds with the motherland. Subsequent generations, however, consider themselves as, first, citizens of the country where they live and are no longer interested in affirming themselves as Orthodox of Antiochian or Greek origin, of a specific ethnic origin, but rather as Orthodox tout court. This applies even more to the growing number of Western converts to Orthodoxy. The Council recognizes that at present it is not possible to implement the ecclesiological and canonical principle of ‘one Bishop in one place’ (which would lead to a loss of influence for the individual, autocephalous and autono-

Proposition 23 of the Synod already expressed the wish to study the issue of accepting married priests outside the patriarchal territory. For the final decision, see: Acta apostolicae sedis 2014 (June), 496–499, Rome 2014. 6

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HERMAN G. B. TEULE mous churches in the diaspora). As a transitional measure, the Council proposed that each diaspora region create an Episcopal Assembly as a sign of Orthodox unity and as a means to be better equipped for the solution of pastoral problems. 7 Based on their migration histories, the non-Byzantine Orthodox Churches have also created their own structures adapted to the diaspora. This happens mostly by creating eparchies or dioceses, the incumbents of which depend directly on the Patriarch or Catholicos. The Assyrian Church of the East is a case apart in the sense that since the expulsion of the Patriarch from Iraq in 1933, the leadership of the Church for several decades had its headquarters outside the homeland (mostly Chicago), a situation which only came to an end in 2015, when on the occasion of the election of a new Patriarch, the center of the Church was relocated to Iraq. 8

b . Islam Migrants from the Middle East all have their story to tell. They reflect on the reasons they left their home countries; or, to put it differently, they need a justification for their departure and the often painful abandonment of their ancestral homes and lands. While the Bishops of the Synod ask for a thorough analysis of the factors leading to emigration and the Letters of the Catholic Patriarchs often put forward economic or political reasons, for many people of the diaspora the reality is quite simple: it is Islam which is the reason they left. I would like to illustrate this point with three examples. One could argue that the migration in the sixties from Eastern Turkey to Western Europe was basically for economic reasons. In the sixties of the last century, many Suryoye from the Tur Abdin region availed themselves of the opportunities offered by the shortage of labor forces in Western Europe and settled as so-called

The final document on the diaspora can be consulted at https://www.holycouncil.org/-/diaspora. 8 See C. Chaillot, “L’Eglise assyrienne apostolique en Iraq,” in: Proche Orient Chrétien 67.1–2 (2017), 62–74, esp. pp. 66–67. 7

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CHALLENGE OF THE DIASPORA “guest workers” (Gastarbeiter) in Germany, the Netherlands and, to a lesser extent, in Austria. Unlike many of their Turkish Muslim compatriots, who also migrated to Western Europe, the intention of many Suryoye was to stay abroad rather than to return. Proportionally more Suryoye came with their families; fewer husbands migrated alone. It is significant that when, ten years later, the economic boom in Europe was over, these Suryoye continued to leave their country, no longer as guest workers but as applicants for political asylum. The relatively positive attitude of the competent authorities in different European states led to an increased emigration from Turkey, now most frequently to Sweden, though also to the countries mentioned above, where the presence of family members functioned as a kind of pull. Appeals to resettle in other regions in the Middle East itself, for example in Syria (when this was still a possibility), fell on deaf ears. When listening to and analyzing the stories of these political refugees, one is struck by the strong antiIslamic feelings of many of them. Their Islamic environment definitely played a role in their decision to leave. Although one has to take into account that this kind of story do not necessarily tell the whole truth and may be inflated or even fabricated in order to build a better case, there can be no doubt about the sincerity of their anti-Islamic feelings. It suffices to have a look at the various periodicals published by the Suryoye or Assyro-Chaldean communities in the diaspora, where different poems written in Syriac, Arabic or Turkish evoke the suppression exercised by local Aghas or other rulers. It is significant that several publications evoking the tragedy of the “Year of the Sword,” such as the Gunche d-Suryoye d-Tur Àbdin by Suleyman d-Beith Henno, Gedshē w-shabtē d-Tur Abdin by Nu’man Aydin, the Tenhoto d-Tur Àbdin, Dmo zlicho or the Memre d’al Sayfe (in the plural! different sayfe between 1714–1914 are being evoked), were republished in the diaspora. 9 The Shatto d-Sayfo, the genocide of 1915, is thus related not only to the testimonies of previous massacres and persecutions by the Tayyoye, the Kurdoye or the

By Bar Hebraeus Verlag of the Syriac Orthodox St Ephrem Monastery in The Netherlands. 9

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HERMAN G. B. TEULE ‘Uthmonoye, but also to the very fact of the migration of the modern times. These publications suggest that in the eyes of the authors it is impossible to live together with the Muslims, an idea reinforced in the diaspora by their re-publication. They resent being considered as gavur, in their eyes a term connoting infidels. 10 The second example is that of the Assyrians in the United Kingdom, emigrated from Iraq, who, unlike their Muslim compatriots, are less willing to return. For them, the future is in the West because of the perceived impossibility, based on some tragic experiences, of living in a Muslim neighborhood. 11 The third example is that of the Coptic community, especially in the United States, who interpret any incident between the Coptic and the Muslim community as proof of the impossibility of living together. In short, anti-Islamic feelings seem to belong to the identity construction of a number of Christians in the diaspora, 12 though it has to be emphasized that the local religious leaders in the diaspora often express themselves in a more moderate way, at least in public. More research is needed, 13 but nationalist political parties in various

N. Atto, Hostages in the Homeland Orphans in the Diaspora. Identity Discourses among the Assyrian/Syriac Elites in the European Diaspora. Leiden 2011, 105– 118. 11 M. al-Rasheed, “The Myth of Return: Iraqi Arab and Assyrian Refugees in London,” in: Journal of Refugees Studies 7 (1994), 199–219. Al-Rasheed’s study (conducted in London) is confirmed by M. Shoeb, H. M. Weinstein, and J. Halpern, “Living in Religious Time and Space: Iraqi Refugees in Dearborn, Michigan,” in: Journal of Refugee Studies, Volume 20,3 (2007), 441–460, esp. 452 (research conducted in the Detroit area among Chaldean Christians). 12 Cf. A. Schmoller, “’Now My Life in Syria Is Finished’: Case Studies on Religious Identity and Sectarianism in Narratives of Syrian Christian Refugees in Austria,” in: Islam and Christian–Muslim Relations 27:4 (2016), 419– 437, esp. 420.432–33. 13 Cf. A. Schmoller, “Orte der Zugehörigkeit. Kontexte und Forschungsansatz einer Diaspora-Studie zu den syrischen und koptischen Christen in Österreich,” in: D.W. Winkler (ed.), Syrische Studien. Beiträge 10

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CHALLENGE OF THE DIASPORA European countries seem to enjoy a certain popularity among Middle Eastern Christians living in the European diaspora.

c . Ethnicity The ethnicity discourse is just as important in some Eastern Christian diaspora circles. Many Christians in the Middle East not only define themselves according to religious affiliation but also have views about their ethnic backgrounds. This may become problematic when ethnic identity does not coincide with religious affiliation. For example: the Assyrian Church of the East had already developed the idea of being the Christian continuation of the old Assyrian civilization by the end of the 19th century (or possibly somewhat earlier), but initially this view only affected the members of the Church of the East. 14 Things changed when certain Christian politicians tried to create an ethnic identity which would transcend the individual ecclesiastical communities. To give again the example of the Assyrians: the Assyrian Democratic Organization (ADO), an organization mainly consisting of members of the Syrian Orthodox Church, and founded by the end of the fifties in the Jazireh region, revitalized the ideology (born in the first decades of the 20th century) that “Assyrian” would be the common ethnic marker of all communities who somehow are related to the Syriac language and culture: the Assyrians, the Chaldeans, the Syrian Orthodox, the Syrian Catholics and even the Maronites. 15 This organization is now particularly active in the diaspora, to which I shall return. One could also mention other similar initiatives, e.g. the proposal to designate the Christians of Iraq under the common name of KilduAshuri, which even made it into the draft Constitution of Iraq,

zum 8. Deutschen Syrologie-Symposium in Salzburg 2014, Wien 2016, 199–214, esp. 211. 14 Cf. A. Butts, “Assyrian Christians,” in: E. Frahm (ed.), A Companion to Assyria, Hoboken, NJ 2017, 599–612. 15 Cf. Atto, Hostages in the Homeland, 290–299.

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HERMAN G. B. TEULE submitted to the Iraqi population in 2005 16 – or as Suryoye/Suroye, the name defended by the Brussels-based European Syriac Union, a diaspora organization established in Brussels, near the headquarters of the European Union. One can understand that such a common ethnic appellation is not always appreciated by the leaders of the individual churches. One reason might be the fear of loss of influence: it is no longer the ecclesiastical leadership which determines the position and the identity of the faithful, but rather a new supra-ecclesiastical and mostly secular leadership. Other non-Syriac Christian communities also have strong ethnic feelings, such as the Copts or the Armenians. Though the idea of an ethic identity marker originated in the Middle East, it seems to have a special appeal in diaspora circles; and it has its consequences for the relationship with the homeland. This issue will be discussed in the next paragraph.

d . Orthodox and Eastern Catholic In the Middle East, the reality in the field is such that individual churches cannot afford not to cooperate. Ecumenism is felt to be an urgency; and, without idealizing the situation, one may give many examples of good cooperation between the different Orthodox and Eastern Catholic Churches. In the diaspora, however, structural cooperation between the Orthodox and the Eastern Catholics seems to be extremely difficult, even when they come from the same regions in the Middle East. After the common (Christological) declaration between Pope John Paul II and Patriarch Mar Dinkha IV of the Assyrian Church of the East, there were some attempts at cooperation between the Chaldean and the Assyrian communities in the United States in the field of theological training and pastoral assistance, but no concrete steps were taken. 17

Cf. H. Teule, “Christians in Iraq. An Analysis of some recent political Developments”, in: Der Islam 88 (2012), 179–195. 17 H. Teule, Les Assyro-chaldéens, chrétiens d ‘Irak, d’Iran et de Turquie, Turnhout 2008, 165. 16

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CHALLENGE OF THE DIASPORA On the contrary, one gets the impression that there is rather a climate of mistrust and competition; old antagonisms seem to reemerge. On the side of the leadership of the churches, there are hardly common initiatives to defend the cause of the Eastern Christians in a diaspora setting. One reason for this might be that the Eastern Catholic churches tend to cooperate more closely with the Latin Catholics, certainly in the field of theological training. 18 Another reason is that ecumenical discussions of the Orthodox churches in the diaspora with the Roman Catholic Church are with the Latins, at the cost of interacting with the Eastern Catholics. 19 2.

Relationship of the diaspora communities with the homelands

a . Diaspora Support of the Homeland In the same way that there is no diaspora without a homeland, there is no future for Christianity in the Middle East without a diaspora. The survival of the Christians in the Middle East would become extremely difficult without the support of the diaspora communities. From a numerical point of view, without their members of the diaspora all Middle Eastern Churches (except the Copts) would be reduced to unimportant and marginal communities. Even the Maronites, after the Copts the largest Church in the Middle East with about one and a half million faithful in Lebanon, has at least a diaspora of the same size; but more probably the diaspora Maronites extensively outnumber their Middle Eastern coreligionists. 20

Cf. Proposition of the Synod 25: “Seminarians … should receive their theological formation in a joint Catholic faculty.” 19 Despite Proposition 28, recommending the Eastern Catholic Churches participate actively in international commissions for dialogue. 20 Cf. the different estimates in R. Mouawad, Les Maronites, Turnhout 2009, 199–200. S. Brock refers to estimates ranging between one million and two and a half million for the diaspora and no more than little over half a million in Lebanon itself, cf. S. Brock, art. Diaspora, in: GEDSHE 18

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HERMAN G. B. TEULE Secondly, many initiatives in the Middle East undertaken by the churches could not take place without the generous financial support of the diaspora communities. This even holds true for the financing of the ecclesiastical structures themselves. For this reason, several Middle Eastern churches have set up organizations to coordinate efforts to reach church members in the diaspora. The best known example is the Maronite Foundation, created in 2006 by Patriarch Sfeir. 21 One of its objectives is to encourage diaspora members to contribute to the economic and social welfare of the home land. In July 2015, the Chaldean Patriarch Lous Raphael I Sako followed suit and founded the Chaldean League, 22 a transnational network through which Chaldeans in the diaspora are invited to help ensure a Christian presence in the homeland. One year earlier, the Patriarch had still expressed the wish that “Middle Eastern Christians together,” not the individual churches, would create a supra-denominational Union of Eastern Christians for the diaspora to foster the interests of the Christians in the Middle East and to inform a western public. 23 No concrete steps were taken to launch such an initiative, however; and on account of the climate of mistrust mentioned above, it would probably be difficult to implement. In the political field, too, the support from the diaspora remains vital. The Maronite Foundation actively encourages Maronite diaspora Christians to apply, if necessary, for Lebanese citizenship in order to counter the Christian demographic decline and to weigh

(2011) 120. It is significant that the diaspora receives so much attention in an encyclopedia on Syriac heritage. 21 On this organization, see W. Pearlman, “Competing for Lebanon’s Diaspora: Transnationalism and Domestic Struggles in a Weak State”, in: International Migration Review 48.1 (2014), 34–75, esp. 49–51. See also the website of the foundation: http://www.maronitefoundation.org. 22 Agenzia Fides (03.07.2015) and “Chronique des Eglises”, in: Proche orient Chrétien 66,1–2 (2016), 156. 23 Cf. H. Suermann, “Die politischen Ansichten des Patriarchen Louis I Raphael I Sako”, in: S. Griffith/S. Grebenstein (eds.), Christsein in der islamischen Welt; Festschrift für Martin Tamcke zum 60. Geburtstag. Wiesbaden 2015, 595–612, esp. 611–612.

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CHALLENGE OF THE DIASPORA in on the political process in the homeland. The political orientations of some of the recent Christian political parties in Iraq seem to be influenced by Iraqi Christians in the diaspora. 24

b . Identity discourse As stated above, identity issues are very important in the diaspora. Many ethnic identity discourses were developed or reinforced in the diaspora rather than in the Middle East. The diaspora communities are active partners in the discussions on how Middle Eastern Christians should define themselves in the quest for a new common name. This becomes problematic, however, when the diaspora and the homelands go their own ways. At the Synod on the Middle East, but also in several patriarchal letters, it has been emphasized that one of the strategies for survival is the unambiguous acceptance of an Arabic identity. 25 This points to the intuition of the famous and recently reprinted book by Jean Corbon, L’Eglise des Arabes, which states that the reality of a distinct ethnicity should not make one blind to the Arab reality of the region. 26 The consequence of this is that a meaningful Christian discourse should be developed in the Arabic language; such discourse cannot only look

One could think of the promotion of a distinct Chaldean ethnicity, popular in certain diaspora circles and exported to Iraq (cf. the foundation in the USA of the Chaldean Christian party, known as Chaldean National &RQJUHVV&RXQFLO 0DZWEć 8PWćQć\ć G-.DOGć\Ĕ ZKLFK SDUWLFipated in Iraqi elections) or the creation of Christian militia, supported by certain Assyrian diaspora movements but heavily criticized by the Chaldean Patriarch; see Proche Orient Chrétien 66, 3–4 (2016), 396–398. The issue of diaspora influence on the political decision-making process in Iraq and Syria deserves closer systematic investigation. 25 Cf. section 59 of the lineamenta, La Documentation catholique 2442, 2010, 261–276, esp. 271. In the list of the final resolutions issued at the end of the Synod, there is a reference to the importance of Arabic for the development of theological thinking in the Middle East (cf. La Documentation catholique 2456 (2010), p. 1004. 26 J. Corbon, l’Eglise des Arabes, Paris 1977, 2007.² 24

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HERMAN G. B. TEULE backwards to the beauty of the liturgical, theological and spiritual traditions expressed in other languages. This is also the intuition defended by Beirut-based institutions such as the Centre d’Ètudes et de Recherches Arabes Chrétiennes (CEDRAC), founded by Samir Khalil Samir in 1991, or the Centre de Recherches et de Publications de l’Orient Chrétien (CERPOC), and also by a number of individual Bishops in the East. 27 When leaders in the diaspora, both ecclesiastical and secular, develop identity constructions which go against this vision, the relationship between diaspora and homeland, at least in the case of some churches, becomes problematic. Too much emphasis on a particular distinct ethnic identity (Assyrian, Suryoyo, Coptic) could lead to isolation and a refusal of the reality in the field. This is one of the fears repeatedly expressed by the Chaldean Patriarch Louis Raphael I Sako. 28 Related to this issue is the important discussion on the recognition of the genocide. It is relatively easy for members in the diaspora to launch public appeals, often well documented, for the recognition of the genocide by Turkey and to make it a precondition for further discussions on accession to the European Union. It is much more difficult to do so when one lives in the East and is committed to building the future of one’s community there. This presupposes step-by-step approaches which leaders would not like to see undone by initiatives taken by people living outside Turkey. Mutatis mutandis this can be applied also to the restitution of ecclesiastical goods confiscated by Turkey after the Lausanne Treaty, or even to the situation today in the Middle East, where local ecclesiastical leaders are hesitant in condemning dictatorial regimes, whereas members of the diaspora actively support opposition groups. Or should one see it otherwise and consider the diaspora as a manner to ventilate ideas which cannot be expressed in the homelands?

See also A. Fleyfel, Géopolitique des Chrétiens d’Orient. Paris 2013, 28–33 and M.B. Aoun, Le Christ arabe. Pour une théologie arabe de la convivialité. Paris 2016. 28 Cf. Teule, Christians in Iraq, 91–192. 27

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c . Islam One of the consequences of the choice to be a church meaningful to the society in which one lives and to give Christian witness is the willingness to start a dialogue with Islamic leaders and the conviction that such a dialogue is possible. This is expressed in many official and private statements by Middle Eastern Church leaders and by the Vatican. 29 As we have seen in the previous section, one of the characteristics of the diaspora is the development of a sometimes vehement anti-Islamic discourse. Based on their experiences and on a certain reading of history, many people in the diaspora no longer believe that such a dialogue is possible and reject it. A recent example is the conflict between the Syrian Orthodox Patriarch Aphrem II Karim and a number of bishops in the diaspora who accused him of expressing himself too positively on Islam – for example, by calling Mohammed a prophet or paying respect to the Quran. The approach of the Middle Eastern Church leaders, based on realism as well as on vision, tends to alienate them from some of their faithful in the diaspora countries. Conclusion Resolution 10, adopted by the Synod Fathers at the end of the Special Assembly on the Church in the Middle East, urges the creation of a desk or commission to study the phenomenon of emigration, to analyze its causes and to find ways to stop the exodus. It is regrettable that this proposition has remained a dead letter. Despite the increasing number of publications and studies on aspects of Middle Eastern Christians in a diaspora setting, a systematic and overall study of the phenomenon of emigration is necessary because it is important not only to determine for each geographical area and country the exact causes (politics, economics, Islamism, violence, missionary activities, lack of protection…), but also to study the

For example the Apostolic Exhortation in The Church in the Middle East, par. 23–28. Important is that the Apostolic Exhortation not only speaks of the important dialogue of daily life (“convivialité”) between faithful of the different religions, but also urges encounters on a theological level. 29

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HERMAN G. B. TEULE issue in relationship to emigration on the Muslim side, which may put Christian emigration into a different perspective. To study this issue from a comparative perspective would make clear which factors play a role in the case of the Christians (or possibly of other minorities), such as restrictions on religious and cultural freedom, inequality in rights and limited possibilities to participate actively in political life (cf. Lineamenta 44). A careful study of the different streams of migration which led to the formation of specific diaspora communities also contributes to a better understanding of the diaspora situation itself. The transnational reality of the Christian churches in the Middle East, which may have members in different national states (for example, the Melkites or the Maronites in Syria and Lebanon and the Assyrians and the Chaldeans in Iraq and Iran with divided loyalties), can imply that members of the same community in a diaspora setting have different passports and different backgrounds but must somehow live together, because the Church is the principal framework of reference for many of them. 30 Finally, it would be interesting to compare the different strategies developed by the individual Middle Eastern churches to deal with the diaspora.

Cf. the Syriac Orthodox community in Europe, with members from Turkey and Syria, or the Chaldean community in the Paris region, where the migrants from Eastern Turkey seem to be more attached to their ethnic background than their Arabicized coreligionists from Iraq. 30

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MIDDLE EASTERN CHRISTIANS FACING NEW CHALLENGES: REFLECTION ON THE SPECIAL SYNOD FOR THE MIDDLE EAST 2010 IN THE CONTEXT OF THE CURRENT EVENTS Vienna, November 9 – 11, 2011 FINAL REPORT 1. The principle aim of PRO ORIENTE is to support the various Christian Churches and to facilitate ecumenical relations and strengthen solidarity among them. Members of Churches, who belong to the Syriac tradition, were invited to the Third Colloquium Syriacum, which took place in Vienna from November 9–11, 2011. 2. Two PRO ORIENTE Colloquia Syriaca to date have taken place, the first in Salzburg 2007 with the topic “Syriac Churches encountering Islam”, and the second in Vienna 2009, reflecting on “Syriac Christianity in the Middle East and India today: Contributions and Challenges”. A PRO ORIENTE study seminar took place in Sulaymaniah/Iraq (May 2010) in order to re-

FINAL REPORT flect in an ecumenical context on the then forthcoming Middle East Synod. 3. The focal point of the Third PRO ORIENTE Colloquium Syriacum was the “Special Synod for the Middle East” which took place in Rome from October 10 to 24, 2010. For the first time, all the catholic bishops of the Middle East and beyond, Oriental and Latin, were together in a Synod around the bishop of Rome. At the same time fraternal delegates from Oriental Orthodox, Eastern Orthodox Churches, the Assyrian Church of the East and Protestant Churches participated in the Synod. The Colloquium recalled the Synod for the Middle East and reflected intensively on its topics in the context of the social and political changes taking place in the Middle East. 4. At the inaugural session, Wednesday morning, November 9, 2011, H.B. Patriarch Ignatius Youssif III Younan of the Syrian Catholic Church presided over the opening prayer. He expressed his thanks to PRO ORIENTE for its contribution in fostering ecumenical relations between the Roman Catholic Church, the Oriental Catholic Churches, the Oriental Orthodox Churches and the Church of the East since its foundation almost 50 years ago. H. E. Cardinal Christoph Schönborn, Archbishop of Vienna, who as president of the Austrian Catholic Bishops Conference was prevented from participating, expressed in his letter of greeting his deep concern about the difficult situation of Christians in the Middle East in the context of the current political events. He expressed his hope that the Oriental Churches with their unbroken tradition going back to the beginnings of Christianity, will someday be able to live in their home countries in freedom of religion and conscience. A greeting of Cardinal Kurt Koch, President of the Pontifical Council for Promoting Christian Unity, was read. He articulated that Christians in the Middle East are called to persevere with courage, strength and steadfastness in bearing witness to the Gospel of love and peace in the midst of new difficulties. He reminded us that ecumenical dialogue is not only an exchange of ideas but an exchange of spiritual gifts and a mutual spiritual enrichment. PRO ORIENTE President Dr. Johann Marte cordially welcomed participants and expert scholars from Austria, Great 183

FINAL REPORT Britain, India, Iraq, Israel, Lebanon, Netherlands, Palestine, Syria, USA as well as an observer from the Pontifical Council for Promoting Christian Unity/Holy See. He outlined the practical work and ecumenical efforts of PRO ORIENTE that are devoted to the Christian Churches in the Middle East. 5. By praying together the Morning Prayer on the three days of the Colloquium Syriacum, which included texts of the East Syriac (Hudra) and West Syriac (Sh’imo) liturgy, the participants were guided spiritually. 6. On the evening of November 9, participants were invited for a reception by the Syrian Orthodox Church of St Ephrem (Vienna), where they prayed the evening prayer together with the local congregation and experienced their warm hospitality. A public lecture was given by H.B. Patriarch Ignatius Youssif III Younan on the evening of November 10 in the Schottenstift Vienna. In his lecture, His Beatitude, who had served as a copresident of the Special Synod for the Middle East in 2010, elaborated the results and challenges of the Middle East Synod for a wider public. 7. The pattern of the program was to have each session (morning or afternoon) focused on a specific topic arising from the Special Synod for the Middle East: General experiences, results and reactions one year after; Christian-Muslim, ChristianJewish, Christian-Christian (ecumenical), and Church-State implications. The following ten papers were presented: ‡ Recalling the Special Synod for the Middle East 2010 (Dietmar W. Winkler, Salzburg, Austria) ‡ Experience, results, reactions of the Middle East Synod: one year after (Mar Basile Georges Casmoussa, Beirut/Lebanon) ‡ The Synod and Christian-Muslim Relations – Critical Evaluation, Results and Perspectives (Mar Louis Sako, Kirkuk/Iraq) ‡ The Synod and the Diaspora (Herman Teule, Nijmegen/The Netherlands) ‡ The Synod and Christian-Jewish Relations – Critical Evaluation, Results and Perspectives (Fr. David M. Neuhaus SJ, Jerusalem/Israel) 184

FINAL REPORT ‡ The Synod and Christian-Jewish Relations – Critical Evaluation, Results and Perspectives (Mar Paul Nabil el-Sayah, Jerusalem/Israel) ‡ The Ecumenical Dimension of the Synod – Critical Evaluation, Results and Perspectives (Mar Gregorios Yohanna Ibrahim, Aleppo/Syria) ‡ The Ecumenical Dimension of the Synod – Critical Evaluation, Results and Perspectives (Fr. Frans Bouwen, Jerusalem) ‡ The Synod and Church-State Relations – Critical Evaluation, Results and Perspectives (Mar Paul Matar, Beirut/Libanon) ‡ Church and State in the Middle East – the Challenge of shifting Contexts (Anthony O’Mahony, London/Great Britain) 8. On the basis of these papers and after extensive exchange, reflexion and discussion, the following points were emphasized: On the Synod and its reception one year after (a) Those of us who were present at the Special Synod in November 2010, either as a Synod all Father, Fraternal Delegate or Expert, greatly appreciated the experience of participating in the Synod with its open atmosphere of exchange in the plenary sessions as well as in the several working groups. (b) It was very welcome and regarded as extremely helpful that, beside the synodal Message, the Propositions were published immediately, without waiting for the Apostolic Exhortation. In this way it is already possible to begin on the process of implementing the suggestions the Synod Fathers had put forward. (c) In retrospect it was thought that the preparatory process of the synod was too hasty in that the bishops were not able to prepare sufficiently their clergy and faithful. Since the Synod was given wide media coverage at the time, this had raised some high expectations among the local communities. Thus, it is all the more necessary to pub-

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FINAL REPORT licise at the local level the aims as well as the results of the synod. On inter-Catholic and ecumenical relations (d) Collaboration between the Christian Churches of the Middle East should be undertaken at two levels: firstly, among the various Catholic Churches, secondly, together with all the Christian Churches of the region in an ecumenical spirit. (e) Along the lines of Proposition 16, for the inter-catholic coordination, it was strongly felt that there is a need for a formal structure to oversee the implementation of the Synod. This might profitably be linked to the Secretariat of the Council of the Patriarchs of the Middle East. (f) It was considered very important that the Churches ought to cooperate and work together more closely in matters of pastoral care while respecting each other’s rights. This is especially the case in a region where two or more Catholic Churches are involved. (g) Likewise it was considered an urgent desideratum that cooperation should in particular take place in the sphere of education, catechesis, and in religious formation. Where possible there should be a common use of human resources as well as of buildings such as seminaries, schools and colleges. This would foster communion between the Catholic Churches of different rites especially for future clergy and those who will take on positions of leadership in their Churches in future years. (h) In the fields of pastoral care and religious education, where feasible, close cooperation between Catholic Churches, the Eastern and Oriental Orthodox Churches, the Assyrian and Ancient Church of the East, and other Ecclesial Communities should be promoted. Mutual cooperation of this nature should be encouraged, particularly on the basis of any already existing pastoral agreements. On Christian-Jewish relations (i) The contexts of Christian-Jewish relations in Europe and the Middle East are very different. In Europe, dialogue has been motivated both by a sense of contrition for the tragic 186

FINAL REPORT fate of Jews and by the renewed consciousness of the Jewishness of Jesus and the early Church and the common Jewish-Christian heritage in the Old Testament. In contrast, in the Middle East the relationship is seen from the perspective of a political reality marked by the Israeli-Palestinian conflict and the occupation of Palestinian lands. Furthermore, certain interpretations of Old Testament texts used to legitimatise injustice used to provoke deep concern. In the Middle Eastern context Muslims cannot be ignored in any Christian-Jewish dialogue. (j) Deepening Middle Eastern Christian awareness of the Church’s Jewish roots obligates a clear distinction between theological, spiritual concerns on the one hand, and present-day political realities on the other. In reality, Jewish communities are absent from most of the Middle East today. (k) Mutual understanding and respect ought to be pursued through Biblical and theological studies and dialogue. The spirit of Nostra aetate must penetrate theology faculties and seminaries in the Middle East. In the dialogue of life, negative attitudes of mistrust and fear must be addressed. This is especially important among the youth, where encounter programs exist but need to be strengthened and promoted. (l) The commitment to justice, peace and human rights in the region is essential in the dialogue with Jews; however it must be seen especially from the perspective of the Gospel, emphasizing forgiveness, love, and the purification of memory. (m) Practical steps must include the removal of anti-Judaism and anti-Semitism from Christian literature and discourse, and anti-Christianity from Jewish literature and discourse. On Christian-Muslim relations (n) The encounter between Christian and Muslims has a global significance; however, in the Middle East today, this engagement between Christians and Muslims has a particular importance. (o) In the current situation in the Middle East there is probably no real possibility of dialogue on matters of doctrinal concern. More emphasis should be placed on the dialogue 187

FINAL REPORT of life, and finding new ways of presenting Christian teachings to Muslims and removing stereotypes and doctrinal misconceptions. (p) Dialogue is likely to be more fruitful if it concentrates on matters of common concern, and here advantage could be taken of the current widespread desire for liberty, expressed in the so-called Arab Spring. In the discourse of human rights, it will be essential to include, alongside freedom of religion, also freedom of conscience. (q) It is important that engagement should not only be sought with moderate Muslims, but also with extremist groups in so far as possible. (r) In the context of Christian victims of extremist violence it is important to try and identify victims of violence belonging to other communities as well. On Church-State relations (s) Though the Synod did not directly address the issue of Church-State relations, it emphasised equal citizenship and an endeavour to construct a common future. In view of the variety of Christian Churches in the Middle East, each with its own experience, there will be a diversity of different perspectives in approaching and reflecting on this topic. Nevertheless it is important that there should be coordination in responses. (t) Universal human rights should be seen as the basic requirement in any discussion on the place of religion in Middle Eastern societies. The goal for any satisfactory social and cultural development is the incorporation of Human rights into constitutions (if not present already), and their proper application in law and practice. (u) In discussion of the relationship between religion and politics in society, it is essential to go beyond freedom of religion to freedom of conscience, including free expression of faith and teaching. (v) In order to achieve a healthy relationship between Church and State, the importance of the input of Christian laypeople informed by their faith was emphasized. Their involvement is very much needed in developing an effective political discourse. In this context it is important to keep in 188

FINAL REPORT mind that a secular state does not imply an anti-religious society, but one where religion and state are separated. (w) In dealing with this subject, it is very important that consideration should also be taken of the new reality of very large migrant Christian communities in the Gulf States. 9. For future work, a number of possible topics came up in the course of this Third PRO ORIENTE Colloquium Syriacum, among them: - as suggested in the Synod, a profound theological study of the idea of writing a common Martyrology, which would serve as a basis for an ecumenical day for the commemoration of Witnesses to the faith. This could help deepen the communion that already unites our Churches, as it would be a source of strength to face together the difficult living conditions in which we are called to bear witness to Christ today. - a profound study of the reasons for emigration of Christians (and Muslims likewise) from the Middle East to Western countries, and of their reception by, and conditions in, the host countries. 10. Therefore it was recommended that PRO ORIENTE, whose initiatives for Middle Eastern Christianity are highly appreciated, might continue its work in this field of the common study of the Syriac traditions and Middle Eastern Christianity. The Foundation provides a unique forum which is very much needed. The participants express their deep appreciation and gratitude to PRO ORIENTE, with its staff and helpers, for their wonderful hospitality, and in particular for convening this Colloquium, which is a sign of PRO ORIENTE’s deep concern for the ecumenical development of the Eastern Churches.

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THIRD COLLOQUIUM SYRIACUM LIST OF PARTICIPANTS Expert scholars from the Churches of Syriac Tradition: S.B. IGNATIUS Youssif III Younan, Patriarch of the SyrianCatholic Church Mar AWA Royel, Bishop Dr., San Jose/California (Assyrian Church of the East) Mar CASMOUSSA Basile Georges, Archbishop of Mosul, Karakosh/Iraq (Syrian Catholic Church) Mar EL-SAYAH Paul Nabil, Archbishop of Haifa and the Holy Land (Maronite Church) Mor GREGORIOS Yohanna Ibrahim, Metropolitan, Aleppo/Syria (Syrian Orthodox Church) Mar POWATHIL Joseph, Metropolitan, Changanassery/India (SyroMalabar Church) Mor KURIAKOSE Theophilose, Metropolitan, Ernakulam/India (Malankara Jacobite Syrian Church) Mar MATAR Paul, Archbishop, Beirut/Lebanon (Maronite Church) Mar SAKO Louis, Archbishop-Metropolitan of Kirkuk, Iraq (Chaldean Catholic Church) Fr. TOMA William, USA (Assyrian Church of the East) Fr. CHEDIATH Geevarghese, Prof. Dr., Kattakada/India, St.Mary’s Malankara Catholic Church (Syro-Malankara Catholic Church) Fr. KHOSHABA Georges, Archdeacon, London/Great Britain (Ancient Church of the East) Fr. KARUKAPARAMBIL Cherian, Secretary of the Ecumenical Commission of the Syro-Malabar Synod, Changanassery/India (Syro-Malabar Church) Fr. VARGHESE Baby, Kottayam, Kerala/India (Malankara Orthodox Syrian Church) External expert scholars: BROCK Sebastian, Prof. Dr., Oxford University/Great Britain

PARTICIPANTS O’MAHONY Anthony, Heythrop College, University of London Fr. NEUHAUS David M. SJ, Latin Patriarchal Vicar; Saint James Vicariate for Hebrew Speaking Catholics in Israel TEULE Herman, Prof. Dr., Radboud University Nijmegen/ Netherlands Observers: Fr. QUICKE Gabriel, Pontifical Council for Promoting Christian Unity, Rome/Vatican Fr. NELPURAPARAMPIL Philip, Dr., Changanassery/India (Director of Ecumenism and Dialogue at the Syro-Malabar Archdiocese of Changanassery) HOFRICHTER, Peter, Prof. em. DDr., PRO ORIENTE Salzburg PRO ORIENTE: Fr. BOUWEN Frans, Jerusalem/Israel MARTE Johann, Dr., President SHEMUNKASHO Aho, Ass.-Prof. Dr., University of Salzburg/Austria Fr. SHIJO Joseph, Steward (Syro Malabar Church; Doctorate student Salzburg University) TUDER Florian, M.A., PRO ORIENTE Conference Management WINKLER Dietmar W., Prof. Dr., Scientific Director “PRO ORIENTE Studies of the Syriac Tradition”, University of Salzburg/ Austria WITTINE Marion, M.A., PRO ORIENTE Secretary General

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SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS –

F INAL LIST OF PROPOSITIONS

By benevolent decision of the Holy Father Benedict XVI, the General Secretariate of the Synod of Bishops has been authorized to publish the unofficial version of the Propositions of the Special Assembly for the Middle East of the Synod of Bishops on the theme The Catholic Church in the Middle East: Communion and Witness. “Now the company of those who believed were of one heart and soul” (Acts 4:32). The provisional, off-the-record and unofficial English version is published below. 1 INTRODUCTION Propositio 1 Documentation Presented to the Supreme Pontiff The synod fathers present to the Supreme Pontiff for his consideration the documentation resulting from the Special Assembly concerning “The Catholic Church in the Middle East: Communion and Witness. “Now the company of those who believed were of one

Cf. http://www.vatican.va/news_services/press/sinodo/documents/ bollettino_24_speciale-medio-oriente-2010/02_inglese/b25_02.html #FINAL_LIST_OF_PROPOSITIONS (as of 20 March 2018)

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FINAL LIST OF PROPOSITIONS heart and soul” (Acts 4: 32). This documentation includes: the “Lineamenta”, the “Instrumentum laboris”, the “ante” and “post disceptationem” presentations, the texts of the interventions, both those presented in the synod hall and those “in scriptis”, and especially some specific recommendations to which the synod fathers have given a certain importance. The synod fathers humbly ask the Holy Father to consider the possibility of issuing a document on the Communion and Witness of the Church in Middle East. Propositio 2 The Word of God The Word of God is the soul and foundation of the Christian life and of all pastoral work; we hope that every family would own a Bible. The synod fathers encourage daily reading of and meditation on the Word of God, especially “lectio divina”, and the creation of a website about the Bible, including Catholic explanations and commentaries which are easily understood by the faithful. We would also like to see the preparation of an introductory booklet to the Bible, both Old and New Testaments, which could offer a simple way to help people read the Bible. They also encourage eparchies / dioceses (throughout the document, the word “diocese” also applies to an “eparchy”, the equivalent term in Eastern terminology) and parishes to introduce and promote Bible studies in which the Word of God is meditated upon and explained in such a way as to answer the questions the people have, and help them to become more familiar with the Scriptures, deepening their spirituality and apostolic and missionary commitment. Propositio 3 A Biblical Pastoral Programme The synod fathers urgently recommend that work be undertaken to place the two Testaments of Holy Scripture at the centre of our Christian life by encouraging the faithful to proclaim them, read them, meditate on them, interpret them in the light of Christ and celebrate them liturgically, as did the first Christian communities. We propose that a Year of the Bible be proclaimed after due preparation and that it be followed by an annual Week of the Bible. 193

FINAL LIST OF PROPOSITIONS I. THE CHRISTIAN PRESENCE IN THE MIDDLE EAST Propositio 4 Identity of the Eastern Catholic Churches Amidst a world marked by division and extreme positions, we are called to live communion in the Church staying open to everyone, without succumbing to confessionalism. We will be able to do this if we remain faithful to our rich historical, liturgical, patristic and spiritual heritage as well as the teaching of the Second Vatican Ecumenical Council and to the norms and structures of the Code of Canons of the Eastern Churches, the Code of Canon Law and the particular laws of the Churches. Propositio 5 Sharing in the Cross Whilst denouncing persecution and violence like everyone else, the Christian remembers that being Christian means sharing the cross of Christ. The disciple is not greater than the Master (cf Mt 10:24). He recalls that blessed are those who are persecuted for justice sake, for theirs is the Kingdom of heaven (cf Mt 5:10). However, persecution must raise the awareness of Christians worldwide of the need for greater solidarity. It must also arouse in us the commitment to support and insist on international law and respect for all people and all peoples. The attention of the whole world should be focused on the tragic situation of certain Christian communities of the Middle East which suffer all manner of trials sometimes even to the point of martyrdom. National and international bodies should also be called upon to make a special effort to bring an end to this situation of tension by re-establishing justice and peace.

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FINAL LIST OF PROPOSITIONS Propositio 6 The Land Given that attachment to the land of one’s birth is an essential element of the identity both of individuals and of peoples, as well as an environment of freedom, we exhort our faithful and our Church communities not to give in to the temptation to sell off their real estate. In difficult economic circumstances, we propose to help Christians retain possession of their lands or to acquire new ones through the creation of projects responsible for making them prosper, allowing the owners to stay where they are with dignity. This effort must be accompanied by an in-depth examination of the meaning of the Christian presence and vocation in the Middle East. Propositio 7 Managing Goods For the sake of transparency, it is necessary to devise an auditing system for the Church’s financial affaires, which distinguishes clearly what belongs to the Church and what belongs personally to those in service of the Church. At the same time, it is necessary to maintain the properties and goods of the Church and her institutions. Propositio 8 Encouragement to Make Pilgrimages The East is the land of biblical Revelation. Very early on, the region became a place of pilgrimage in the footsteps of Abraham in Iraq, of Moses in Egypt and in Sinai, of Jesus in the Holy Land (Egypt, Israel, Palestine, Jordan and Lebanon) and of St. Paul and the Churches mentioned in the Acts of the Apostles and the book of Revelation (Syria, Cyprus, and Turkey). Pilgrimage to the Holy Places has been encouraged by the Supreme Pontiffs. Going back to the place of origins is an opportunity for a profound catechesis, enabling the pilgrim to discover the riches of the Eastern Churches and to meet and encourage the local Christian communities, the living stones of the Church.

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FINAL LIST OF PROPOSITIONS Propositio 9 Peace Our Churches commit themselves to pray and to work for justice and peace in the Middle East and call for a “purification of memory”, choosing the language of peace and hope and avoiding that of fear and violence. They call upon the civil authorities to implement the resolutions of the United Nations concerning the region, particularly the return of refugees and the status of Jerusalem and the Holy Places. Propositio 10 Consolidating the presence of Christians Our Churches must create an office or a commission entrusted with the study of the phenomenon of migration and of the factors behind it so as to find ways of stopping it. They are to do all that is possible to boost the presence of Christians in their countries, and to do this especially through development projects to limit the phenomenon of migration. Propositio 11 Pastoral practice for emigration The presence of numerous Eastern Christians in all the continents challenges the Church to devise an appropriate pastoral programme in light of emigration: 1. the Eastern bishops are to visit the seminaries of the Middle East to present the situation and the needs of their eparchies; 2. the formation of seminarians with a missionary spirit, open to different cultures; 3. the preparation and accompaniment of priests missioned outside the patriarchal territory; 4. the promotion of vocations work in the communities outside of the patriarchal territory; and 5. the sending of priests and the establishment of their own eparchies wherever the pastoral needs require them according to the canonical norms.

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FINAL LIST OF PROPOSITIONS Propositio 12 Emigration and Solidarity 1. To awaken and reinforce a sense of solidarity and of sharing with the country of origin, by contributing to pastoral projects and in cultural, educational, economic and social development; 2. to educate Christians who have emigrated to remain faithful to the tradition of their origins; 3. to strengthen bonds of communion between emigrants and the Churches in their native countries. Propositio 13 Emigration – Formation We urge Churches in the countries which receive immigrants to be familiar with and to respect Eastern theology, traditions and patrimonies, and that this be reflected in their norms, and sacramental and administrative practices. This will help collaboration with Eastern Churches present in those countries, and in the formation and pastoral care of their faithful. Propositio 14 Immigration We are seriously concerned about the condition of immigrant workers in the Middle East, both Christians and non-Christians, especially women. Many of them find themselves in situations that are difficult or that even undermine their dignity. We call on patriarchal synods and episcopal conferences, Catholic charitable institutions, especially Caritas, political leaders, and all people of good will, to do everything in their power to ensure the respect of immigrants’ fundamental rights as recognised by international law, regardless of the nationality or religion of the immigrants in question, and to offer them legal and human assistance. Our Churches should seek to provide the spiritual help they need as a sign of Christian hospitality and of ecclesial communion. Propositio 15 Welcoming Churches To better welcome and guide immigrants to the Middle East, the Churches from which they come are asked to maintain regular contact with the Churches which welcome them by assisting them to set up the structures they need, i.e. parishes, schools, meeting places, etc. 197

FINAL LIST OF PROPOSITIONS II. ECCLESIAL COMMUNION

A. Communion Within the Church (ad intra) Propositio 16 Communion within the Catholic Church “The Holy Catholic Church, which is the Mystical Body of Christ, is made up of the faithful who are organically united in the Holy Spirit by the same faith, the same sacraments and the same government and who, combining together into various groups which are held together by a hierarchy, form separate Churches or Rites. Between these there exists an admirable bond of union, such that the variety within the Church in no way harms its unity; rather it manifests it” ((Orientalium Ecclesiarum, 2). To strengthen this communion, we recommend: 1. the creation of a commission of cooperation between the Catholic hierarchs of the Middle East, which will be responsible for the promotion of a common pastoral strategy, better understanding of one another’s traditions, inter-ritual institutions and joint charitable organizations; 2. the organisation of regular meetings between Catholic hierarchies of the Middle East; 3. the sharing of material resources between rich and poor dioceses; 4. the foundation of a priestly association, Fidei Donum, for the mutual assistance of eparchies and Churches. Propositio 17 New Ecclesial Movements A number of the synod fathers recognize that the new ecclesial movements of the Western tradition, increasingly present in the Churches of the Middle East, are a gift of the Spirit to the whole Church. To help the charism of these movements to build up the Church, it behoves their members to live out their own charism taking into full account the culture, history, liturgy, and spirituality of the local Church. To make this happen, these movements are asked without delay to start working in union with the bishop of the place and to follow his pastoral instructions. It would be desirable for the Catholic hierarchy of each country of the Middle East to work out a common pastoral position on the movements in question, their integration and pastoral activity. 198

FINAL LIST OF PROPOSITIONS Propositio 18 The Jurisdiction of Patriarchs Outside of the patriarchal territory, in order to maintain the communion of the Eastern faithful with their patriarchal Churches and to provide them with appropriate pastoral service, it is desirable to study the question of extending the jurisdiction of the Eastern Patriarchs to cover members of their Churches wherever they live throughout the world, with a view to taking appropriate measures. Propositio 19 The Situation of the Catholic Faithful in the Gulf Countries In a spirit of communion and for the good of the faithful, it would be desirable to form a commission bringing together the representatives of the relevant dicasteries, the apostolic vicars of the region and the representatives of the sui iuris Churches concerned. This commission would be responsible for studying the situation of the Catholic faithful in the countries of the Gulf, the ecclesiastical jurisdiction, and suggest solutions to the Holy See which it deems helpful for the promotion of pastoral action. Propositio 20 Vocations Vocations work supposes: - prayers for vocations in the family, in the parish, etc.; - promoting the Christian life in families so as to make possible the blossoming of vocations; - the creation of vocations committees in each diocese involving priests, consecrated men and women and lay people to organize meetings for young people so as to present to them the various vocations in the Church and clarify their discernments; - devise a plan of spiritual formation for young people involved in the ecclesial movements; - making parishes and schools more aware of the different kinds of vocations, priestly, consecrated and lay; - maintaining or setting up minor seminaries where feasible; - calling on priests and consecrated men and women to witness by the coherence of what they say and do in their lives; - to intensify an ecclesial communion between priests, which requires an openness to the different pastoral needs of dioceses. 199

FINAL LIST OF PROPOSITIONS This can help remedy the low number of priests in some dioceses; and - to attract young people to consecrated life by the example of a deep, radiant, happy spiritual life. Propositio 21 The Arabic Language The experience of the synod for the Middle East has highlighted the importance of the Arabic language; above all that it has contributed to the development of the theological and spiritual thought of the universal Church, and more precisely the patrimony of Arabic Christian literature. The proposal was made to make greater use of the Arabic language in the major institutions of the Holy See and their official meetings, so that Christians of Arab culture have access to information from the Holy See in their mother tongue.

B . Communion Among the Bishops, Clergy and Faithful Propositio 22 The Clergy To make sure the clergy have a reasonable and dignified standard of living, especially when they are advanced in years and not in active service, it is necessary: 1. to put in place a system of solidarity that ensures an equal salary for all priests who are active or inactive, as set out in the canonical norms; 2. to institute a system of social protection according to the conditions of each country that should be extended to men and women religious, as well as to the wives of married priests and to their children who are minors. Propositio 23 Married Priests Clerical celibacy has always and everywhere been respected and valued in the Catholic Churches, in the East as in the West. Nonetheless, with a view to the pastoral service of our faithful, wherever they are to be found, and to respect the traditions of the Eastern Churches, it would be desirable to study the possibility of having married priests outside the patriarchal territory. 200

FINAL LIST OF PROPOSITIONS Proposito 24 The Laity By Baptism, lay people participate in the triple function of Christ’s priesthood, becoming prophets, kings and priests. The Second Vatican Ecumenical Council recognized the role and mission of the laity in its decree on the lay apostolate (Apostolicam actuositatem). Pope John Paul II convoked a synod on the laity and published the apostolic exhortation Christifideles laici in which he expressed esteem for “the very important apostolic collaboration which the lay faithful, men and women, bring to the life of the Church through their charisms and all their activity in the cause of evangelization, the sanctification and the Christian animation of the temporal realm” (no. 23). The synod fathers commit themselves in the same way, especially since lay people in the East have always played a role in the life of the Church. The fathers want lay people to share in a greater degree of responsibility in the Church, encouraging them to be apostles in their workplace and to witness to Christ in the world in which they live. Propositio 25 Formation of seminarians As a way of developing our unity in diversity, seminarians are to be formed in the seminaries of their respective Churches as well as to receive their theological formation in a joint Catholic faculty. In certain places and for pastoral and administrative reasons, however, it may be helpful to have a single seminary for different Churches. Propositio 26 The Consecrated Life At the heart of the Church is consecrated, apostolic, monastic and contemplative life. The synod fathers show deep gratitude to consecrated men and women for their evangelical witness. They remember especially the martyrs of yesteryear and the present day. They ask that the consecrated life, adequately renewed, be welcomed, encouraged, and integrated ever more closely into the life and mission of the Church in the Middle East. Our Churches recognize the importance of the place of consecrated women and women religious in society, by virtue of their 201

FINAL LIST OF PROPOSITIONS witness of faith, their disinterested service and their precious contribution to “the dialogue of life”. Propositio 27 Women and Children Our Churches are to take the appropriate means to foster and reinforce the respect, dignity, role and rights of women. The competent and generous devotion of women at the service of life, the family, education and healthcare need to be highly appreciated. Our Churches are to ensure that they are integrated and take a full part in pastoral activities by listening carefully to them. Children are the crown of marriage and a special gift for the world, the Catholic Church and Catholic parents have always shown a special interest for the health and education of all their children. Every effort must be made to safeguard and promote the respect of their natural human rights from the moment of conception, and to provide them with healthcare and Christian education.

C.

Communion With the Churches and Ecclesial Communities: Ecumenism (ad extra)

Propositio 28 Ecumenism Unity between the disciples of Christ in the Middle East is above all the work of the Spirit. It is to be sought through a conversion of the heart, in a spirit of prayer, respect, perseverance and love, far removed from any trace of the mistrust, fear and prejudice which constitute such obstacles to unity. We wish to see our Churches renew their ecumenical commitment through practical initiatives: - by supporting the Council of the Churches of the Middle East; - by providing our parishes, schools and seminaries with formation in an ecumenical spirit, underlining the achievements of the ecumenical movement; - by implementing any pastoral agreements which may have been made; - by organising meetings of the faithful and pastors for prayer, meditation on the Word of God and collaboration in all areas; - by adopting a standard Arabic translation of the Our Father and the Nicene Creed; and

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FINAL LIST OF PROPOSITIONS - by working for a common date for the celebrations of Christmas and Easter. The Eastern Catholic Churches, living in communion with the Church of Rome and in fidelity to their Eastern traditions, have a vital ecumenical role to play. The synod fathers urge these Churches to inaugurate an ecumenical dialogue at the local level. They recommend also that the Eastern Catholic Churches take part as much as possible in international commissions for dialogue. Propositio 29 Feast of Martyrs To inaugurate an annual feast in common for all the martyrs of the Churches of the Middle East and to request each Eastern Church to draw up a list of its own martyrs, witnesses of the faith. III. CHRISTIAN WITNESS WITNESSES OF THE RESURRECTION AND LOVE

A. Christian Formation Propositio 30 Formation To help adults to grow in a living faith, our Churches of the Middle East propose the creation of catechetical centres where they are lacking. On-going formation and collaboration between the different Churches at the level of the laity, seminaries and universities are indispensable. All these centres should be open to all the Churches. Catechists in particular must be properly prepared through a suitable formation which takes into account current problems and challenges. All the baptised are to be ready to give an account of their faith in Jesus Christ and are to be concerned about putting forward the Gospel without timidity but also without giving offence. Formation is to address the celebration of the mysteries, knowing, living and acting. Homilies are to be well prepared, based on the Word of God and linked to real life. It is important that formation includes learning about modern technology and communication science. Lay people are to witness firmly to Christ in society. The foundations which will enable them to become such witnesses are 203

FINAL LIST OF PROPOSITIONS in Catholic schools which have always been recognised as the most important means of religious education for Catholics and for a social formation which leads to mutual understanding of all members of society. At the university level, we encourage the foundation of an association of institutions of higher education with particular attention to the social doctrine of the Church. Propositio 31 Pastoral Workers In order to form leaders and pastoral workers in various areas, we recommend the foundation of inter-ecclesial formation centres in each country which employ the new technology of audiovisual communications. The resources they produce should be available on-line and on DVD to make them as cheaply and widely available as possible. Propositio 32 Catholic schools and Educational Institutions The synod fathers encourage Catholic schools and educational institutions to continue to be faithful to their mission of educating new generations in Christ’s spirit, in human and Gospel values, and consolidating a culture of openness, conviviality, care and concern for the poor and for those who suffer from disability. In spite of the difficulties, the fathers invite them to maintain the educational mission of the Church and to further the development of young people who are the future of our societies. Given how important the role of these institutions is for the common good, we remind those in positions of responsibility to offer them their support. Propositio 33 Media The synod fathers have noted the pivotal importance of the new means of communication for Christian formation in the Middle East, as well as for the proclamation of the faith. They are communication networks which hold out the promise of special opportunities for the spreading of the Church’s teaching. Concretely, the synod fathers advocate the aid and maintenance of the existing structures in this area, such as “Télé-lumièreNoursat,” “La Voix de la Charité” and others, so as to fulfil the objectives for which they have been established in an ecclesial spir204

FINAL LIST OF PROPOSITIONS it. Some synod fathers have even wanted to support the creation of a media city for Noursat both regionally and internationally. The synod fathers heartily recommend to those in charge of audiovisual structures in our Churches: - the creation of a team with technical and theological expertise; - the establishment of programmes of biblical formation for pastoral purposes; and - the use of subtitles in Turkish and Farsi for Christians in Turkey and Iran. Propositio 34 Mission Heirs of an apostolic spirit which has taken the Good News to distant lands, our Eastern Catholic Churches are asked to renew their missionary spirit in prayer, through formation and through being sent on mission. The urgency of the mission both ad intra and ad extra is an incentive for the Churches. Propositio 35 The Family The family, the basic unit of society and the “domestic Church,” needs to be accompanied and supported through its problems and difficulties, especially in the urban environment. In order to attain this objective, we need to make better provisions in centres for marriage preparation, counselling and guidance centres, spiritual and human guidance of young families, and their on-going pastoral support, above all those facing difficult situations (emotional difficulties, disability, drugs etc.). Child bearing and the good education of children should be encouraged. The practice of home visiting by pastors should be revived. Propositio 36 Youth “Youth are the future of the Church”, said Pope John Paul II. His Holiness, Pope Benedict XVI continues to encourage youth: “Despite these difficulties, do not let yourselves be discouraged, and do not give up on your dreams! Instead, cultivate all the more your heart’s great desire for fellowship, justice and peace. The future is in the hands of those who know how to seek and find sound reasons for life and hope” (“Message for the XXV World Youth 205

FINAL LIST OF PROPOSITIONS Day”, 7, 28 March 2010). Moreover, he appeals to them to be missionaries and witnesses in their societies and in their way of life. He calls them to deepen their faith and grow in their knowledge of Jesus Christ, their Ideal and Model, so as to participate with him in the salvation of the world. The synod fathers commit themselves: - to listen to them so as to respond to their questioning and their needs; - to ensure their necessary spiritual and theological formation, suitable to assist them in their work; - to build with them bridges of dialogue so as to bring down the walls of division and separation in societies; and - to put to use their creativity and their know-how so they can serve Christ, their peers and the society in which they live. Propositio 37 A New Evangelisation Our Churches are called upon to adopt the mentality of a New Evangelisation by taking into consideration the cultural and social context in which people live, work and act today. This demands a profound conversion and renewal in light of the Word of God and the sacraments, especially reconciliation and the Eucharist. Propositio 38 Social Doctrine The synod fathers urgently recommend the diffusion of the social doctrine of the Church, which is oftentimes lacking. It is an integral part of faith formation. The Catechism of the Catholic Church and the Compendium of the Social Doctrine of the Church are important resources in this area. The synod fathers urge the bishops’ conference of each country to form an episcopal commission to prepare and propagate the Church’s social discourse, taking as its starting point the teaching of the Church, the various positions adopted by the Holy See regarding current affairs and the actual circumstances facing each country. The synod fathers urgently recommend that the Eastern Churches take care of the elderly, of immigrants and refugees with their many different social needs and most especially of the disabled, setting up whatever structures are needed to meet their needs and facilitating their integration in society. 206

FINAL LIST OF PROPOSITIONS In fidelity to God the Creator Christians are to have at heart the protection of nature and the environment they call upon government and all men of women of good will to unite their efforts to safeguard creation.

B . The Liturgy Propositio 39 Liturgy The biblical and theological wealth of the Eastern liturgies is at the spiritual service of the universal Church. Nonetheless, it would be useful and important to renew the liturgical texts and celebrations, where necessary, so as to answer better the needs and expectations of the faithful. This renewal must be based on an ever deeper knowledge of tradition and be adapted to contemporary language and categories.

C. Interreligious Dialogue Propositio 40 Interreligious dialogue Christians in the Middle East are called upon to pursue dialogue with the followers of other religions, bringing hearts and minds closer together. For this to happen, they, along with their partners, are invited to work to fortify interreligious dialogue, to strive for the purification of memory through the forgiveness for the events of the past, and to seek a better future together. In their daily lives, they are to endeavour to accept one another in spite of their differences, working to build a new society in which fanaticism and extremism have no place. The synod fathers would like to see drawn up a formation plan which helps people to be more open, for use in teaching establishments as well as in seminaries and novitiates. This will help build a culture of dialogue based on human and religious solidarity. Propositio 41 Judaism Judaism has a central place in the Declaration of the Second Vatican Ecumenical Council, Nostra aetate. Initiatives of dialogue and cooperation with Jews are to be encouraged so as to foster human and religious values, freedom, justice, peace and fraternity. Reading 207

FINAL LIST OF PROPOSITIONS the Old Testament and getting to know Jewish traditions lead to a better understanding of the Jewish religion. We reject anti-Semitism and anti-Judaism, while distinguishing between religion and politics. Propositio 42 Islam The Declaration of the Second Vatican Ecumenical Council, Nostra aetate, alongside the pastoral letters of the Eastern Catholic Patriarchs, serves as the basis for the Catholic Church’s relations with Muslims. As Pope Benedict XVI has said: “Interreligious and intercultural dialogue between Christians and Muslims cannot be reduced to an optional extra. It is in fact a vital necessity, on which in large measure our future depends” (Pope Benedict XVI, “Meeting with representatives of Muslim Communities”, Cologne, 20 August 2005). In the Middle East, Christians share a common life and a common destiny with Muslims. Together they build up society. It is important to promote the notion of citizenship, the dignity of the human person, equal rights and duties and religious freedom, including both freedom of worship and freedom of conscience. Christians in the Middle East are called to pursue a fruitful dialogue of life with Muslims. They are to take care to show an attitude of esteem and love, leaving aside every negative prejudice. Together, Christians and Muslims, they are called upon to discover their respective religious values. They are to offer the world an image of a positive encounter and a fruitful collaboration between believers of the two religions, combating together every sort of fundamentalism and violence in the name of religion. Conclusion Propositio 43 Follow-up on the Synod The Churches which have taken part in the Synod are called upon to make sure that it is properly followed up by working together with the Council of the Catholic Patriarchs of the Middle East and the official structures of the relevant Churches, with a greater involvement of priests and lay and religious experts. Propositio 44 208

FINAL LIST OF PROPOSITIONS The Virgin Mary Holy Mary, the Virgin of Nazareth, who shows us how to listen to the Word of God, is the Blessed Daughter of our land. From the very beginning of Christian history, it was the theological reflection of our Eastern Churches which led to the decisive and glorious definition of Mary as “Theotokos”, Mother of God. In the liturgies of all our Churches, the Virgin Mary has a place of honour and is the object of the special love of all the People of God. This Daughter of our land, whom all peoples call blessed, is justifiably invoked as Mother of the Church, especially since the Second Vatican Ecumenical Council. Aware of the special bonds which, by God’s design, unite us to the Mother of Jesus, we propose that our Churches come together and jointly entrust the entire Middle East to the protection of the Virgin Mary.

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SPECIAL ASSEMBLY FOR THE MIDDLE EAST OF THE SYNOD OF BISHOPS –

M ESSAGE TO THE P EOPLE OF GOD

During the Fourteenth General Congregation held yesterday afternoon, Friday 22th October 2010, the Synod Fathers approved the Nuntius, the Message to the People of God, at the conclusion of the Special Assembly for the Middle East of the Synod of Bishops. The full text (written in Arabic, French, Italian and English) of the English version is published below. 1 “Now the company of those who believed were of one heart and soul” (Acts 4:32) To our brother priests, deacons, monks, nuns, consecrated persons, our dear lay faithful and all people of good will. Introduction 1. May the grace of our Lord Jesus Christ, the love of God the Father and the communion of the Holy Spirit be with you. The Synod of Bishops for the Middle East was for us a new Pentecost. “Pentecost is the original event but also a permanent

Cf. http://www.vatican.va/news_services/press/sinodo/documents/ bollettino_24_speciale-medio-oriente-2010/02_inglese/b23_02.html# MESSAGE_TO_THE_PEOPLE_OF_GOD (as of 20 March 2018).

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MESSAGE TO THE PEOPLE OF GOD dynamism, and the Synod of Bishops is a privileged moment in which the grace of Pentecost may be renewed in the Church’s journey” (Pope Benedict XVI, Homily at the Opening Liturgy, 10 October 2010). We have come to Rome, We the Patriarchs and Bishops of the Catholic Churches in the Middle East with all our spiritual, liturgical, cultural and canonical patrimonies, carrying in our hearts the concerns of our people. For the very first time, we have come together in a Synod, gathered around His Holiness, Pope Benedict XVI, with both cardinals and archbishops, who are heads of the various offices in the Roman Curia, presidents of episcopal conferences around the world, who are concerned with the issues of the Middle East, representatives from the Orthodox Churches and ecclesial communities and Jewish and Muslim guests. We express our gratitude to His Holiness, Pope Benedict XVI for his care and for his teachings, which guide the journey of the Church in general and that of our Eastern Churches in particular, especially in the areas of justice and peace. We thank the episcopal conferences for their solidarity, their presence in our midst during their pilgrimages to the holy sites and their visits to our communities. We thank them for guiding our Churches in the various aspects of our life. We thank the different ecclesial organisations for their effective assistance. Guided by the Holy Scriptures and the living Tradition, we have reflected together on the present and the future of Christians and all peoples of the Middle East. We have meditated on the issues of this region of the world which God willed, in the mystery of his love, to be the birthplace of his universal plan of salvation. From there, Abraham’s vocation was initiated. There, the Word of God, Jesus Christ, took flesh in the womb of the Virgin Mary by the power of the Holy Spirit. There, Jesus proclaimed the Gospel of life and the kingdom. There, he died to redeem humanity and free us from sin. There, he rose from the dead to give new life to all. There, the Church was formed and went forth to proclaim the Gospel of Christ to the world. The primary aim of the Synod is pastoral. Thus, we have carried in our hearts the life, the pains and the hopes of our people as well as the challenges they need to confront each day “because God’s love has been poured into our hearts through the Holy Spirit that has been 211

MESSAGE TO THE PEOPLE OF GOD given to us” (Rm 5:5). Dear sisters and brothers, we therefore address this message to you. We wish it to be an appeal to safeguard the faith, based on the Word of God, to collaboration in unity and to communion in the witness of love in every aspect of life. I. The Church in the Middle East: Communion and Witness throughout History

T he Journey of Faith in the Middle East 2. In the Middle East, the first Christian community was born. From there, the apostles after Pentecost went evangelizing the whole world. There, the early Christian community lived amid tensions and persecutions, “they devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42), and no one of them was in need. There, the first martyrs, with their blood, fortified the foundations of the nascent Church. After them, the hermits filled the deserts with the perfume of their holiness and their faith. There, the Fathers of the Eastern Church lived and continued to nourish the Church in both the East and West through their teachings. In the early centuries and later, missionaries from our Churches departed for the Far East and the West, bringing with them the light of Christ. We are the heirs of that heritage. We need to continue to transmit their message to future generations. In the past, Our Churches provided saints, priests and consecrated persons; they still do in the present. Our Churches have also sponsored many institutions which contributed - and still do - to the wellbeing of our societies and countries, sacrificing self for the sake of the human person, who is created to the image of God and is the bearer of his likeness. Some of our Churches continue to send out missionaries who carry the Word of God to many places in the world. The pastoral, apostolic and missionary needs mandate us to put together a pastoral master-plan to promote vocations to the priesthood and religious life in order to ensure the Church of tomorrow. We are now at a turning point in our history: The God who has given us the faith in our Eastern lands 2000 years ago, calls us today to persevere with courage, strength and steadfastness in bearing the message of Christ and witnessing to his Gospel, the Gospel of love and peace. 212

MESSAGE TO THE PEOPLE OF GOD

C hallenges and Aspirations 3.1. Today, we face many challenges. The first comes from within ourselves and our Churches. We are asked by Christ to accept our faith and to apply it to all situations in our lives. What he asks from our Churches is to strengthen the communion within every Church sui iuris and that of the Catholic Churches of various traditions, and to exert every effort in prayer and charitable acts in order to attain the full unity of all Christians so as to fulfil the prayer of Christ: “that they may all be one; even as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me” (Jn 17:21). 3.2. The second challenge comes from the outside, namely, political conditions, security in our countries and religious pluralism. We have evaluated the social situation and the public security in all our countries in the Middle East. We have taken account of the impact of the Israeli-Palestinian conflict on the whole region, especially on the Palestinians who are suffering the consequences of the Israeli occupation: the lack of freedom of movement, the wall of separation and the military checkpoints, the political prisoners, the demolition of homes, the disturbance of socio-economic life and the thousands of refugees. We have reflected on the suffering and insecurity in which Israelis live. We have meditated on the situation of the holy city of Jerusalem. We are anxious about the unilateral initiatives that threaten its composition and risk to change its demographic balance. With all this in mind, we see that a just and lasting peace is the only salvation for everyone and for the good of the region and its peoples. 3.3. We have reflected in our meetings and in our prayers the keen sufferings of the Iraqi people. We have recalled the Christians assassinated in Iraq, the continued suffering of the Church in Iraq and her sons who have been displaced and dispersed throughout the world, bringing with them the concerns for their land and their fatherland. The synod fathers have expressed their solidarity with the people and the Churches in Iraq and have expressed their desire that the emigrants, forced to leave their country, might find in the welcoming countries the necessary support to be able to return to their homeland and live in security.

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MESSAGE TO THE PEOPLE OF GOD 3.4. We have extensively treated relations between Christians and Muslims. All of us share a common citizenship in our countries. Here we want to affirm, according to our Christian vision, a fundamental principle which ought to govern our relations, namely, God wants us to be Christians in and for our Middle Eastern societies. This is God’s plan for us. This is our mission and vocation - to live as Christians and Muslims together. Our actions in this area will be guided by the commandment of love and by the power of the Spirit within us. The second principle which governs our relations is the fact that we are an integral part of our societies. Our mission, based on our faith and our duty to our home countries, obliges us to contribute to the construction of our countries as fellow-citizens, Muslims, Jews and Christians alike. II. Communion and Witness within the Catholic Churches of the Middle East

T o the Faithful of Our Churches 4.1. Jesus says to us: “You are the salt of the earth, the light of the world” (Mt 5:13.14). Your mission in our societies, beloved faithful, through faith, hope and love, is to be like “salt” which gives savour and meaning to life; to be like “light” by proclaiming the truth which scatters the darkness; and to be like the “leaven” which transforms hearts and minds. The first Christians of Jerusalem were few in number, yet they were able to take the Gospel to the ends of the earth because of the grace of “the Lord who acted with them and confirmed their Word by signs” (Mk 16:20). 4.2. We want to greet you, Christians of the Middle East, and we thank you for all you have achieved in your families and societies, in your Churches and nations. We commend you for your perseverance in times of adversity, suffering and anguish. 4.3. Dear priests, our co-workers in the mission of catechesis, liturgy and pastoral work, we renew our friendship and our trust in you. Continue to transmit to your faithful with zeal and perseverance the Gospel of life and Church’s tradition through your preaching, catechesis, spiritual direction and the good example of your lives. Build up the faith of the People of God to make of it a civilization 214

MESSAGE TO THE PEOPLE OF GOD of love. Provide the sacraments to the People of God so that this People might aspire to be renewed. Gather them together in the union of love by the gift of the Holy Spirit. Dear consecrated men and women in the world, we express to you our gratitude and with you we thank God for the gift of the evangelical counsels – of consecrated chastity, of poverty and obedience – through which you have made the gift of yourselves as you follow Christ, the special love to whom you long to witness. It is thanks to your diverse apostolic initiatives that you are the true treasure and wealth of our Churches and a spiritual oasis in our parishes, dioceses and missions. We unite ourselves spiritually to hermits, to monks and nuns who have dedicated their lives to prayer in contemplative monasteries, sanctifying the hours of day and night, carrying the Church’s concerns and needs to God in their prayers. You offer the world a sign of hope through the witness of your life. 4.4. We express to you, faithful lay people, our esteem and our friendship. We appreciate everything you do for your families and societies, your Churches and home countries. Remain steadfast amidst trials and difficulties. We are filled with gratitude to the Lord for the charisms and talents which he has showered you and which equip you to participate, through the power of your baptism and chrismations, in the Church’s mission and her apostolic work to permeate the temporal world with the spirit and values of the Gospel. We invite you to give the witness of an authentic Christian life, of a conscientious religious practice and of good morals. Have the courage objectively to proclaim the truth. Those of you who suffer in body, in soul and spirit, the oppressed, those forced from your homes, the persecuted, prisoners and detainees, we carry you all in our prayers. Unite your suffering to that of Christ the Redeemer and seek in his cross patience and strength. By the merit of your sufferings, you gain God’s merciful love. We greet each of our Christian families and we look upon your vocation and mission with esteem as a living cell of society and a natural school of virtue and ethical and human values, the “domestic Church” which transmits the practices of prayer and of faith from one generation to the next. We thank parents and grandparents for the education of their children and grandchildren, 215

MESSAGE TO THE PEOPLE OF GOD who, like Jesus grow “in wisdom, in stature and grace in the sight of God and men” (Lk 2:52). We commit ourselves to the defense of the family through our pastoral programmes on its behalf, through marriage preparation courses and centres, open to all but mainly to couples in difficulty, where they can be welcomed and obtain counseling, and by defending the fundamental rights of the family. We now wish to speak to the women of our Churches in a special way. We express to you our appreciation for what you are in the various states of life: girls, mothers, educators, consecrated women and those who engaged in public life. We revere you, because you harbour human life within you from its very beginnings, giving it care and tenderness. God has given you a special sensitivity for everything that pertains to education, humanitarian work and the apostolic life. We give thanks to God for your activities and we hope that you will be able to exercise greater responsibility in public life. Young women and men, we look to you with the same love which Christ had for the young man in the Gospel (cf. Mk 10:21). You are the potential and renewing force for the future of our Churches, our communities and our countries. Plan your life under the loving gaze of Christ. Be responsible citizens and sincere believers. The Church joins you in your desire to find work commensurate with your talents, work which will help to stimulate your creativity, providing for your future and making possible the formation of a family of believers. Overcome the temptation of materialism and consumerism. Be strong in your Christian values. We greet the heads of Catholic institutions of education. Pursue excellence and the Christian spirit in your teaching and education. Aim at the consolidation of a culture of harmonious living and concern for the poor and disabled. In spite of the challenges which confront your institutions, we invite you to maintain them, so as to further the Church’s educative mission and to promote the development and common good of our societies. We address with great esteem those who work in the social sector. In your institutions you are at the service of charity. We encourage and support you in this mission of development, guided by the rich social teaching of the Church. Through your work, you strengthen the bonds of fellowship between people and serve the poor, the marginalised, the sick, refugees and prisoners without 216

MESSAGE TO THE PEOPLE OF GOD discrimination. You are guided by the words of the Lord Jesus: “Everything you do to one of these little ones, you do it to me!” (Mt 25:40). We look with hope to prayer groups and apostolic movements. They are schools where our faith can mature and we can be given the strength to live that faith in family and society. We appreciate their activities in parishes and dioceses and their support for pastors, in accordance with the Church’s directives. We thank God for these groups and movements which are active cells in the parish and seed-beds for vocations to both the priesthood and the consecrated life. We appreciate the role of the means of social communication, both printed and audio-visual. We thank you journalists for your collaboration with the Church in broadcasting her teachings and activities and, over the course of these days, for having given global news coverage to the Special Assembly for the Middle East of the Synod. We are pleased with the contribution of the media, both international and Catholic. With regard to the Middle East, Télé Lumiere-Noursat merits a special mention. We hope it will be able to continue its service of providing information and forming the faith, of working on behalf of Christian unity, of consolidating the Christian presence in the Middle East, of strengthening interreligious dialogue and the communion of all peoples of Middle Eastern origin, presently in every part of the globe.

T o Our Faithful in the Diaspora 5. Emigration has become a generalised phenomenon by Christians, Muslims and Jews alike. All emigrate for reasons arising from political and economic instability. However, Christians also emigrate from a sense of insecurity, in varying degrees, in many Middle Eastern countries. May Christians have trust in the future and continue to live in their dear countries. We send our greetings to you, members of our Churches in the various countries of the Diaspora. We ask you to keep alive in your hearts and concerns the memory of your countries and your Churches. You can contribute to their development and their growth by your prayers, your thoughts, your visits and by various other means, despite the fact that you are far from the Middle East.

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MESSAGE TO THE PEOPLE OF GOD Look at your goods and your properties in your home country; do not abandon and sell them too quickly. Keep them as your patrimony and as a piece of the homeland to which you remain attached, a homeland which you love and support. The land is part of a person’s identity and his mission. It is a vital aspect of the lives of those who remain there and for those who one day will return there. The land is a public good, a good of the community and a common patrimony. It should not be reduced to a question of individual interests on the part of those who own it and who alone decide, according to their desires, to keep or abandon it. We accompany you with our prayers, you the children of our Churches and of our countries, forced to emigrate. Bear with you your faith, your culture and your patrimony, so as to enrich your new countries which provide you with peace, freedom and work. Look towards the future with confidence and joy. Hold fast to your spiritual values, to your cultural traditions and to your national patrimony, in order to offer to the countries which welcome you the best of yourselves and the best of that which you have. We thank the Churches of the countries of the Diaspora which have received our faithful and unceasingly collaborate with us to ensure the necessary pastoral services for them.

T o the Migrants in Our Countries and Our Churches 6. We send our greetings to all immigrants of varying nationalities, who have come to our countries seeking employment. We welcome you, beloved faithful, and we see your faith as a source of enrichment and a support for the faithful of our Churches. We joyously provide you with every spiritual assistance you might need. We ask our Churches to pay special attention to these brothers and sisters and their difficulties, whatever may be their religion, especially when their rights and dignity are subject to abuse. They come to us not simply to seek the means for living but offer the services which our countries need. Their dignity comes from God. Like every human person, they have rights which must be respected. No one should violate those rights. That is why we call upon the various governments which receive them to respect and defend their rights.

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MESSAGE TO THE PEOPLE OF GOD Communion and Witness Together with the Orthodox and Protestant Communities in the Middle East 7. We send our greetings to the Orthodox and Protestant Communities in our countries. Together we work for the good of all Christians, that they may remain, grow and prosper. We share the same journey. Our challenges are the same and our future is the same. We wish to bear witness together as disciples of Christ. Only through our unity can we accomplish the mission that God has entrusted to us, despite the differences among our Churches. The prayer of Christ is our support; the commandment of love unites us, even if the road towards full communion is still distant for us. We have walked together in the Middle East Council of Churches and we wish, with God’s grace, to continue on this path and to promote its activity, having as an ultimate goal a common testimony to our faith, the service of our faithful and of all our countries. We acknowledge and encourage all initiatives for ecumenical dialogue in each of our countries. We express our gratitude to the World Council of Churches and to the different ecumenical organisations which work for the unity of the Churches and for their support. IV. Cooperation and Dialogue with Our Fellow-Citizens, the Jews 8. The same Scriptures unite us; the Old Testament, the Word of God is for both you and us. We believe all that God revealed there, since he called Abraham, our common father in the faith, Father of Jews, of Christians and of Muslims. We believe in the promises of God and his covenant given to Abraham and to you. We believe that the Word of God is eternal. The Second Vatican Council published the document Nostra aetate which treats interreligious dialogue with Judaism, Islam and the other religions. Other documents have subsequently clarified and developed the relationship with Judaism. On-going dialogue is taking place between the Church and the representatives of Judaism. We hope that this dialogue can bring us to work together to press those in authority to put and end to the political conflict which results in separating us and disrupting everyday life in our countries. 219

MESSAGE TO THE PEOPLE OF GOD It is time for us to commit ourselves together to a sincere, just and permanent peace. Both Christians and Jews are called to this task by the Word of God. In his Word, we are invited us to listen to the voice of God “who speaks of peace”: “Let me hear what God the Lord will speak, for he will speak peace to his people, to his holy ones” (Ps 85:9). Recourse to theological and biblical positions which use the Word of God to wrongly justify injustices is not acceptable. On the contrary, recourse to religion must lead every person to see the face of God in others and to treat them according to their God-given prerogatives and God’s commandments, namely, according to God’s bountiful goodness, mercy, justice and love for us. V.

Cooperation and Dialogue with Our Fellow-Citizens, the Muslims

9. We are united by the faith in one God and by the commandment that says: do good and avoid evil. The words of the Second Vatican Council on the relations with other religions offer the basis for the relationship between the Catholic Church and the Muslims: “The Church regards with esteem also the Muslims. They adore the one God, living and subsisting in Himself; merciful and all- powerful, the Creator of heaven and earth, who has spoken to men” (Nostra aetate 3). We say to our Muslim fellow-citizens: we are brothers and sisters; God wishes us to be together, united by one faith in God and by the dual commandment of love of God and neighbour. Together we will construct our civil societies on the basis of citizenship, religious freedom and freedom of conscience. Together we will work for the promotion of justice, peace, the rights of persons and the values of life and of the family. The construction of our countries is our common responsibility. We wish to offer to the East and to the West a model of coexistence between different religions and of positive collaboration between different civilisations for the good of our countries and that of all humanity. Since the appearance of Islam in the seventh century and to the present, we have lived together and we have collaborated in the creation of our common civilisation. As in the past and still existent today, some imbalances are present in our relations. Through dialogue we must avoid all imbalances and misunderstandings. Pope Benedict XVI tells us that our dialogue must not be a passing reali220

MESSAGE TO THE PEOPLE OF GOD ty. It is rather a vital necessity on which our future depends (Pope Benedict XVI, Meeting with Representatives from the Muslim Communities, Cologne, 20 August 2005). Our duty then is to educate believers concerning interreligious dialogue, the acceptance of pluralism and mutual esteem. VI. Our Participation in Public Life: An Appeal to the Governments and to the Political Leadership in Our Countries 10. We appreciate the efforts which have been expended for the common good and the service to our societies. You are in our prayers and we ask God to guide your steps. We address you regarding the importance of equality among all citizens. Christians are original and authentic citizens who are loyal to their fatherland and assume their duties towards their country. It is natural that they should enjoy all the rights of citizenship, freedom of conscience, freedom of worship and freedom in education, teaching and the use of the mass media. We appeal to you to redouble your efforts to establish a just and lasting peace throughout the region and to stop the arms race, which will lead to security and economic prosperity and stop the hemorrhage of emigration which empties our countries of its vital forces. Peace is a precious gift entrusted by God to human family, whose members are to be “peacemakers who will be called children of God” (Mt 5:9). VII. Appeal to the International Community 11. The citizens of the countries of the Middle East call upon the international community, particularly the United Nations conscientiously to work to find a peaceful, just and definitive solution in the region, through the application of the Security Council’s resolutions and taking the necessary legal steps to put an end to the occupation of the different Arab territories. The Palestinian people will thus have an independent and sovereign homeland where they can live with dignity and security. The State of Israel will be able to enjoy peace and security within their internationally recognized borders. The Holy City of Jerusalem will be able to acquire its proper status, which respects its particular character, its holiness and the religious patrimony of the 221

MESSAGE TO THE PEOPLE OF GOD three religions: Jewish, Christian and Muslim. We hope that the two-State-solution might become a reality and not a dream only. Iraq will be able to put an end to the consequences of its deadly war and re-establish a secure way of life which will protect all its citizens with all their social structures, both religious and national. Lebanon will be able to enjoy sovereignty over its entire territory, strengthen its national unity and carry on in its vocation to be the model of coexistence between Christians and Muslims, of dialogue between different cultures and religions, and of the promotion of basic public freedoms. We condemn violence and terrorism from wherever it may proceed as well as all religious extremism. We condemn all forms of racism, anti-Semitism, anti-Christianism and Islamophobia and we call upon the religions to assume their responsibility to promote dialogue between cultures and civilisations in our region and in the entire world. Conclusion: Continue to Bear Witness to the Divine Path That Has Been Shown to Us in the Person of Jesus 12. Brothers and sisters, in closing, we say with the St. John the Apostle: “What was from the beginning, what we have heard, what we have seen with our eyes, what we looked upon and touched with our hands concerns the Word of life for the life was made visible; we have seen it and testify to it and proclaim to you the eternal life that was with the Father and was made visible to us what we have seen and heard we proclaim now to you, so that you too may have fellowship with us; for our fellowship is with the Father and with his Son, Jesus Christ.” (1 Jn 1:1–3). This Divine Life which has appeared to the apostles over 2000 years ago in the Person of our Lord Jesus Christ and to which the Church has witnessed throughout the course of her history will always remain the life of our Churches in the Middle East and the object of our witness, sustained by the promise of the Lord: “Behold, I am with you always, until the end of the time” (Mt 28:20). Together we proceed on our journey with hope, “and hope does not disappoint, because the love of God has been poured out into our hearts through the holy Spirit that has been given to us” (Rm 5:5). We confess that, until now, we have not done what is possible to better live communion in our communities. We have not done 222

MESSAGE TO THE PEOPLE OF GOD enough to better live communion among our communities. We have not done everything possible to confirm you in your faith and to give you the spiritual nourishment you need in your difficulties. The Lord invites us to a conversion as individuals and communities. Today we return to you full of hope, strength and resolution, bearing with us the message of the Synod and its recommendations in order to study them together and to put them into practice in our Churches, each one according to the Church’s states of life. We hope also that this new effort might be ecumenical. We make a humble and sincere appeal to you, that together we might embark on the road of conversion, allowing ourselves to be renewed through the grace of the Holy Spirit and again draw close to God.

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