Unity and Fellowship in Diversity

Unity and Fellowship in Diversity

By Fr. Eliseo ‘Jun’ Mercado, OMI

Badaliyya – Philippines

Few years back (0ctober 13^th, 2007 – which coincided with the end of Ramadan that year), 138 Muslim Scholars, Academics, Muftis, and Leaders from 43 nations representing the two major branches of the Islamic World (Sunni0 and Shi’a) and other smaller groups and sects wrote a letter to the Pope and other Christian Leaders (now known as “A Common Word’).  The title of the letter is NO accident. It is taken from a Sura (Chapter) of the Qur’an – Sura 3: 64 (Sura of the family of Imran) that states: “A Common Word between Us and You”.

The passage is a direct quotation from the prophet to the Christians when he sees that he cannot reach agreement with the Christians and the Qur’an. This is what the prophet said: “Come let us agree on at least one common ground: that we shall worship none but God and that we shall ascribe no partner unto him, and that none shall take other for lords beside God”.

The Letter has three major parts: the 1^st is the Love of God in Islam and Love of God as the first and greatest commandment in the Gospel (al-injil); the 2^nd is the Love of Neighbor, again, in Islam and in the Gospel; and 3^rd is an invitation to come to “a common word between us and you”.

The Letter insistently stresses the unique devotion of the believers to one God.  The Love of God In the Islamic Tradition, God is the Lord (Rabb) of the worlds and he is All-Merciful (al-Rahmaan) and All-Compassion (al-Rahim).  And in the Gospel (al-injil): ‘God is Love’ (1John 4:8).  ‘We love, because God first loved us’ (1 John 4: 19).  Yes, our love of god springs from and is nourished by God’s love for us.  It is interesting to note that the Love of God is rarely used in the Qur’an but found abundantly in the Islamic mystical traditions (among the Sufi).  Usually the Muslims speak of ‘obedience to God’ or ‘adoration of God’.  

The other interesting point is the Love of Neighbor.  The Letter speaks that love of neighbor is the pinnacle of our duties toward our neighbors.  ‘None of you has faith until you love for your neighbor what you love for yourself’ the Prophet Muhammad said (pub). And in the New Testament, we similarly read: ‘whoever does not love the neighbor does not know God. (1 John 4: 8).  Thus speaking of the ‘Love of God’ and ‘Love of neighbor’ albeit with some nuances is a refreshing novelty in an official and public document with a broadening theological consensus (ijma).

Both Islam and Christianity have beautiful traditions of loving and forgiving enemies.  At the end of his life, Jesus Christ prayed for his enemies: ‘forgive them for they do not know what they are doing’ (Luke 23: 34).  Similarly, the prophet Muhammad (pub) did the same when he was violently rejected and stoned by the people of Ta’if saying: ‘the most virtuous behavior is to engage those who sever relations, to give to those who withhold from you and to forgive those who wrong you’.  It is good to note that after the prophet was driven out of Ta’if, it was the Christian slave ‘Addas who went out to the prophet, brought him food, kissed him, and embrace him.

The Letter attempts to re-establish that relation that ought to exist between Christians and Muslims, especially in these dangerous times of extremism and radicalism that kill and persecute in the name of religion and god.  This is, in fact, clearly stated in the introduction by recalling that both Christians and Muslims constitute over 55% of the world’s population.  Without peace and justice between these two religions, there can be no sustainable and meaningful peace in the world. And when these two major religions come to a common word, peace and prosperity as well as care of the earth become more real and sustainable.

Another beautiful point in the letter is the acknowledgement and re-iteration of the Qur’anic passage that our religious diversities are destined/planned by God. “Had God willed, He could have made you one community. But that He may try you by that which He hath given you. So vie one with another in good works. Unto God ye will all return and He will then inform ye of that wherein ye differ” (al-Ma’idah 5: 48).

This is truly a refreshing gust of wind in an age of extremism! The Letter invites all to come to a common word, that is, ‘to vie one with another in good works’ as a paradigm of our relationship. It points to the fact that Muslims and Christians can live together in peace and harmony despite their differences and moreover, God wants these differences!

Definitely, the Letter provides a new basis of the relationship between Muslims and Christians.  The letter, no doubt, invites all to pursue the common commitment and determination to establish peace among the believers and see beyond their differences the SIGN for those who know (for they are touched by God  - inna fi daalika la-aayaatin li-l-‘aalimina), that is, as the Mercy and Compassion of our Lord.

Editor’s Note:

1.     At present there are over 380 Muslim Scholars, Academics, Mufti and Leaders who have affixed their signatures to the Letter.

2.     All the Letter’s addressees: The Pope and All the other Christian Leaders of the pre-Chalcedonian Christianity and the Churches of Reformation including major Theological & Divinity Schools have positively responded to the Letter.

3.     There is a continuing Forum and Dialogue on the “Common Word”. The first one was in Europe, followed by USA, the Vatican and Saudi Arabia.

4.     In the Philippines, the Philippine Council for Islam and Democracy (PCID Director Amina Rasul-Bernardo) and the Institute for Autonomy & Governance (IAG Senior Policy Adviser, Fr. Eliseo Mercado, OMI) continue the discourses on the ‘Common Word’.

5.     There is a complete publication on the Common Word compiling all the activities and forum on the letter in One Volume on the occasion of its 5^th anniversary in 2012.  Anyone interested can avail of an e-copy … you need only to google common word…

Corpus et Sanguinis Chriti (A)

Short Reflection for the Corpus et Sanguinis Christi Sunday (A)

Readings: Deuteronomy 8: 2-3. 14-16; 1 Corinthians 10: 16-17;mJohn 6: 51-58

Selected Passage: “I am the living bread that came down from heaven; whoever eats this bread will live forever; and the bread that I will give is my flesh for the life of the world." (John 6: 51)

Meditation: The Feast of the Body and Blood of Jesus Christ reminds us of the price of redemption.  He broke his body and shed his blood that we may have life!  When we eat his body and drink his blood we share his life. And if we do share his life, we, too, are invited to break our body and shed blood for others that they may have life. See www.badaliyya,blogspot.com

DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.

2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...

3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life.

Trinity Sunday

Short Reflection for the Pentecost Sunday (A)

Readings: Exodus 34: 4-6. 8-9; 2 Corinthians 13: 11-13; John 3: 16-18

Selected Passage: “For God so loved the world that he gave his only Son, so that everyone who believes in him might not perish but might have eternal life.” (John 3: 16)

Meditation: We begin to understand the one Triune God through the contemplation of God as LOVE.  Fr. Cantalamessa in his homily for the Feast states that in every love there are always three realities or subjects: one who loves, one who is loved and the love that unites them.

Where God is understood as absolute power, there is no need for there to be more than one person, for power can be exercised quite well by one person; but if God is understood as absolute love, then it cannot be this way.  The life of the Trinity is a mystery of relation. This means that the divine persons do not “have” relations, but rather “are” relations. www.badaliyya.blogspot.com

 DHIKR SIMPLE METHOD

1st step: Write the text or Dhikr (the Arabic word for REMEMBRANCE) in your heart.

2nd step: Let the text remain always in on your lips and mind - RECITING the text silently as often as possible...

3rd step:  Be attentive to the disclosure of the meaning/s of the text in your life.

THE SOLEMNITY OF PENTECOST

SOLEMNITY OF THE DESCENT OF THE HOLY SPIRIT

“When the day of Pentecost had come, they were all together in one place. And suddenly, a sound came from heaven like the rush of a mighty wind, and it filled all the house where they were sitting. And there appeared to them tongues as of fire, distributed and resting on each one of them. And they were all filled with the Holy Spirit and began to speak in other tongues, as the Spirit gave them utterance.

Now there were dwelling in Jerusalem Jews, devout men from every nation under heaven. And at this sound the multitude came together…” (Acts 2:1-6)

Pentecost Sunday is one of the principal celebrations in the liturgical life of the Church. It marks the Descent of the Holy Spirit, the end of Eastertide, and it falls 50 days after the Resurrection of Our Lord.

In ancient Jewish tradition, Pentecost was ‘the feast of weeks’ where Israelites offered ‘first fruits’ to God in thanksgiving of the full harvest which was to come. Also traditionally, Jewish Pentecost came to honor the day Moses received the Law on Mount Sinai. On that day, God spoke to His chosen race through Moses with thunder, lightning and trumpet blasts, guiding his people with the Law of the Ten Commandments.

Christian Pentecost, with the Descent of the Holy Spirit upon the Apostles, builds on the Old Law but brings new meaning to it. In this Pentecost, the Holy Spirit is trumpeted and the New Law is Great News; Christ has been crowned in Heaven and he desires for us to join Him. He gives us the birth of the Church and shows us how to be united in faith. Modeling Jesus Christ and aligning with God’s Spirit produces in us rich fruits including; “…charity, joy, peace, patience, kindness, goodness, generosity, gentleness, faithfulness, modesty, self-control, and chastity.” In these twelve Fruits of the Holy Spirit, we are shown how to live in union with God and with our brothers and sisters. (divineoffice .org)

Khawarij as the Theological Roots of Extremism in Islam

Khawarij as the Theological Roots of Extremism in Islam

With the emergence of the virulent Extremism in the World of Islam, studies and researches both by Muslims and non-Muslims have emerged in the last 20 years.  Most scholars, today, trace the theological roots of Extremism in Islam from

the main doctrine of the Khawarij and of their intellectual descendants of every era.

The Khawarij had accused ‘Ali, Uthman and the companions of the camel, the two arbitrators (Abu Musa al-Ash‘ari and ‘Amr bin al-‘As), and all those who had approved of arbitration, of the two arbitrators and at least one of them of unbelief (kafir). They thought moreover that the Caliph of the Muslims had to be elected by all Muslims, that the fact of belonging to the Qurayshi tribe was not a binding condition, and that it was actually better if the Caliph was not a Qurayshi so that he could be displaced or killed if he deviated from the Shari’a. On the basis of this principle they elected ‘Abd Allah bin Wahhab, who did not belong to the Qurayshi tribe and named him Commander of the Faithful (Caliph).

The Khawarij is an Islamic sect formed within the context of the crisis surrounding the prophet's succession. When the third Caliph ‘Uthman was assassinated in 656, he was succeeded by ‘Ali, the prophet’s cousin and son-in-law. But the Qurayshi clan, of which ‘Uthman was a part, reclaimed justice for the assassinated Caliph and contested ‘Ali's succession. Two Qurayshi, Talha e Zubayr waged war against ‘Ali close to Basra, but lost their lives in what became known as the Battle of the Camel.

In 657, at Siffin, a new conflict arose between ‘Ali partisans (in arabic shi‘at ‘Ali, from which the name ‘Shi’ite’ is derived) and the Qurayshi, led by Mu‘awiya the governor of Syria. But both sides decided to interrupt hostilities and resort to an arbitration to resolve the caliphate succession. A part of ‘Ali’s followers, the Khawarij, refused the principle of arbitration adducing that the “judgement is God's only”, accusing of apostasy both Mu’awiya – for having rebelled against the legitimate Caliph – and ‘Ali – for having accepted the arbitration

The opinion of the Khawarij regarding unbelief of sinners is based on the idea that works are a pillar of faith. The Salaf [the first generations of Muslims, considered an ideal example to be imitated] “among whom Malik [ibn Anas], al-Shafi‘i, Ahmad [ibn Hanbal] and Ishaq bin Rahawayh, maintained that faith comprises of belief (i‘tiqad), confession (iqrar) and works (‘amal). They believed, however, that believing is at the basis of faith, that confession is an expression and sign thereof (in the presence of which society can apply norms of faith to those who profess it), and that works are a condition for having a perfect faith. If works are not carried out, one’s faith is imperfect, but its foundation is still intact”. Ibn Hajar said: “The Salaf have stated: [to have faith means] to believe with the heart, profess with one’s tongue and act according to the Pillars [of Islam, in other words, prayer, fasting, etc.]”.

This is the fundamental idea of the Khawarij, from which others have been derived, such as the idea that all faults are grave sins (kaba’ir) and whoever commits them is a non-believer destined to dwell within the Fire for eternity. With this they intended that works are the condition for the perfection of faith.

In this context, the Khawarij separate themselves from the other faithful accusing them of unbelief. It is this group which has given birth to extremists and jihadists. 

The opinion of the Khawarij is contradicted also by what al-Bukhari reports regarding the story of a wine drinker: “Numerous times a drinker was brought to the Prophet – may peace and prayer be on Him – and some of his own said ‘God damn him.’ But the Prophet – may prayer and peace be on him – replied: ‘Don’t be of help to Satan against your brother.’” And in his Sunan Abu Dawd adds: “Rather say: ‘Oh God, forgive him! Oh God, have mercy on him!’” Hence, the golden rule: nothing can make you leave Islam except the refusal of what first made you enter it.

Al-Bukhari reports, relying on Abu Dharr, God be pleased by him, that the Prophet – may prayer and peace be on Him – said: “If a man accuses another man of iniquity and unbelief, these accusations will be redirected towards himself if the man he accuses is not guilty.” Thus in Islam a sinner continues to be a Muslim and cannot be excommunicated. Faith does not fail even if works fail

To this end Ibn Taymiyya said something very important: “Nobody can accuse a Muslim of unbelief, no matter how much he has sinned or erred, until proof has been shown against him. If someone declares oneself a Muslim, a doubt is not enough, real proof is needed in order to declare him guilty. God does not deny the faith of Muslims that fight each other, as His words show: “If two parties of the believers fight, put things right between them; then, if one of them is insolent against the other, fight the insolent one till it reverts to God's commandment. If it reverts, set things right between them equitably, and be just. Surely God loves the just” (49:9). 

Beware of the Extremists!

Eliseo ‘Jun’ Mercado, OMI

Badaliyya – Philippines

June 3, 2017

(Note: This research is based on the speech by Shayk Ibrahim al-Hudhud, President of al-Azhar University, at the seminar of the Joint Committee for Dialogue between the Pontifical Council for Inter-religious Dialogue and al-Azhar, 22^nd-23^rdFebruary 2017. The speech was delivered in Arabic.)

Passing on the Spirit

Fifty two years ago I walked out of our family home to begin life on my own.

Ron Rolheiser, OMI

PASSING ON THE SPIRIT

Minutes before I left my dad blessed me. It was short and simple. I doubt it took 30 seconds. He made me kneel on the stark and faded tiled floor of our simple living room and,qq placing his hands on my head, blessed me. My father was a fairly articulate man and might have said a lot but chose not to. The gesture of blessing needs few words. Of itself it says what is important and imparts something beyond words, a person’s spirit. I was 17 at the time, an anomalous mixture of cockiness and piety, and the blessing meant little to me then.

Five years later, my dad died. I had seen him in those interim years, on vacations and during some of his own brief visits to the seminary, and we had talked, perhaps more deeply than ever before since he now considered me an adult and related to me in a new way. But, unlike the time previous to me leaving home, he no longer tried to instruct and admonish me, or run an audit on my values and prayer life.  What he had wanted to say to me had already been said, many times. I knew how he felt, what he thought, and what his values were. There was no need to say it again. He had given me his blessing.

A blessing is a way of remaining permanently present to someone. It is a way of giving someone our love, our insight, our strength, our presence, in a word, our spirit, in our physical absence. It is always based upon a prior relationship. We can only authentically bless someone we have shared something with and, the deeper and more profound the prior sharing, the deeper and more profound the blessing.

This is the mystery of the Ascension and Pentecost, of letting go and imparting the spirit. Jesus came and left us with his blessing - his spirit, the Holy Spirit, is received by all who receive that blessing.

Through that spirit, Jesus is present to us in a way that is far deeper than he was ever present to his disciples when he was physically with them.

To read more click here or copy this address into your browser http://ronrolheiser.com/passing-on-the-spirit/#.WSxGFcm1tE4

www.facebook.com/ronrolheiser