Islam
Through the Years - Part 3
The following
short articles are part three of the series 'Islam Through the Years'. [1]
This part consists of 'Some Notes on Algeria', 'The Meaning of the Presence
of White Fathers in the Maghreb and in Situations of Danger' and 'The Testament
of Dom Christian de Chergé'. This is a further attempt to shed light
on why there is hope when people of 'good will' who wish to continue an inter-religious
dialogue, even in the most difficult of circumstances. Often those who carry
out this work do so in full awareness of the dangers involved and a full knowledge
of the historical background of the situation.
Some Notes
on Algeria
By Bill Turnbull
W.F.
The White Fathers in
Algeria
The White Fathers were founded
in 1868 by Cardinal Charles Lavigerie,
who was the then Archbishop of Algiers. The Society has been in Algeria since
1873 and the country was the starting-point of much of its work and from where
it has spread to twenty-three African countries.
The first White Fathers'
caravan set out from Metlili (20 miles south of Ghardaïa) on 14th. January,
1876, in an attempt to reach the 'French Sudan', in West Africa. It consisted
of Fr. Alfred Paulmier, Fr. Pierre-Loui Bouchand, Fr. Philippe Ménoret
and El Hadj ben Beker (a Chaamba). All were killed by Tuaregs a few days later
near El-Golea. Five years later, on the 21st. December, 1881, another caravan
set out. This time they, Frs. Louis Richard, Gaspard Morat and Alexis Pouplard,
were killed between Rhadames and Timbuktu.
Over the years since then
the White Fathers have always been present in Algeria. They were involved in
education, such as technical schools which were nationalised in 1975. At present
there are thirty White Fathers in Algeria. They are involved in the cultural
and social fields, the pastoral care of the local Christians and in inter-faith
dialogue.
On the morning of the 27th.
December, 1994, an armed band broke into the White Fathers' house at Tizi Ouzou,
about sixty miles east of Algiers. They shot dead the four priests who were
there. Those murdered were Fr. Christian Chessel (36), Fr. Alain Dieulangard
(75) Fr. Jean Chevillard (69) and Fr. Charlie Deckers (70).
Fr. Alain
Dieulangard had been in the Kabylia
region since 1950.
Fr. Jean
Chevillard arrived in Algeria
in the 1950s, and had been the Superior of the White Fathers in Algeria for
six years.
Fr. Christian
Chessel had made his final commitment
to the White Fathers Society just three years before his death.
Fr. Charles
Deckers, from Belgium, was based
in Algiers and had spent most of his life in Algeria. He arrived in the Kabylia
region in 1955 and was just visiting the community.
The Cistercian-Trappist
at Tibhirine
On the night of 26-27 March,
1996, seven monks were abducted from the monastery of Our Lady of Atlas at Tibhirine,
seven kilometres south of Médéa. They were kidnapped and held
by the GIA who wished to exchange them for prisoners. On 21st. May the GIA announced
that they had killed the monks, but their bodies were not found for several
days (30th. May).
The monks were Fr. Christian
de Chergé (59), Br. Luc (Paul) Dochier (82), Fr. Christophe Lebreton
(45), Br. Paul Favre-Miville (57), Br. Michel Fleury (52), Fr. Bruno Lemarchand
(66), and Fr. Célestin Ringeard (62). All of the monks were well aware
of the danger they faced since guerrillas had already raided the monastery in
1993.
Fr. Christian
de Chergé was the Prior
of the monastery, which he had entered in 1969. He was certainly familiar with
joys and sorrows of Algeria as he was born into a French family and brought
up in the country. Fr. Christian even did his National Service there during
the Algerian war of independence. He studied the Arabic language and culture
with the White Fathers, at PISIA in Rome, before beginning his work in Islamic-Christian
dialogue.
Br. Luc (Paul)
Dochier was a medical doctor
and he arrived in Algeria in 1946. He was born at Bourg-de-Peage, in the Drôme
region of France, and joined the Cistercians after being a military doctor during
the war.
Fr. Christophe
Lebreton was from Toussaure,
Drôme, France, and was the subprior and novice master. He arrived in Algeria
in 1987 and had also done his National Service in Algeria where he taught and
helped out with handicapped children. It was during this time, 1970, that he
first visited Tibhirine.
Br. Paul
Favre-Miville went to Algeria
in 1989. Br. Paul helped in a local farming co-operative and had set up an irrigation
system.
Br. Michel
Fleury entered the Bellefontaine
Abbey in 1980 and arrived in Algeria in 1984. He was born in Pontchâteau
(Loire Atlantique) and became a machine-worker in Marseilles before joining
the Brothers of Prado. At Tibhirine he worked in the kitchen and around the
house.
Fr. Bruno
(Christian) Lemarchand was superior
of the annex house in Fès, Morocco, and was only visiting at the time
of the abduction, though he has been based in Tibhirine before. His knowledge
of Algeria began in his childhood. His father was an army officer who had been
posted to Algeria.
Fr. Célestin
Ringeard arrived in Algeria in
1986. He too had a long standing knowledge of the country and had served in
the Medical Corps during the Algerian war. He was the organist and choir master
at Tibhirine.
Some sources estimate that
as many as one hundred thousand people have been killed in the violence since
1992. In comparison to this the deaths of Church personnel may seem insignificant,
but one death is one too many. Those who have died, as may be seen in the following
pages, would not have wished to have been picked out for praise. They would
rather be remembered for their efforts to witness to the Gospel of peace and
as signs of mutual understanding in bringing unity to a divided Algeria.
An attempt at 'national
reconciliation' has taken a step further forward with the government declaring
an amnesty. This has meant that several thousand people were freed in the first
days and, eventually, possibly up to twenty thousand, who have been jailed for
political offenses. In broad terms the people covered by the amnesty are members
and supporters of the Islamic Salvation Army (AIS), which is the military wing
of the Islamic Salvation Front (FIS), those who do not have 'blood on their
hands', and possibly those 'extremists' who are still at large. Mr. Abdelaziz
Bouteflika, the President of Algeria, announced the amnesty to coincide with
the 37th anniversary Algeria's of independence - 3rd. July, 1962.
The FIS and the AIS have
called a cease-fire and agreed to stand by the outcome of a referendum to decide
the country's future. FIS were on the way to win the National Assembly elections
in 1992 when they were annuled. President Bouteflika described the cancellation
of these elections as an "act of violence" against FIS. So far, July, 1999,
the Armed Islamic Group (GIA) have not yet joined in the process. They have
also threatened to carry out acts of terrorism in Belgium and France if their
imprisoned supporters are not included in the amnesty.
Hopefully this move by
the government will bring the seven-year civil war to an end and give Algeria's
people peace for the start of the new millennium.
Sources:
'A Heritage Too Big For
Us', 'Cardinal Lavigerie - Churchman, Prophet and Missionary' by François
Renault W.F., The Times (Sunday & Daily), The Telegraph (Sunday & Daily),
The Independent, The Guardian, The Observer, Voice of America and various Wire
Services and Web Sites
The
Meaning of the Presence of White Fathers
in the Maghreb and in Situations of Danger
By Etienne
Renaud W.F.
The theme originally suggested
to me was, 'Why do the White Fathers stay in Algeria?' I thought however that
instead of limiting my reflection to the straightforward question of staying
or leaving, I might enlarge the topic somewhat. It is also good to bear in mind
that it is unfortunately not only in Algeria that White Fathers live in great
insecurity. It was the case in Beirut, in Uganda in the 1980's, and in 1994
in Rwanda, where two of our confrères were killed. [1]
The repercussions of the Rwanda conflict continue to be felt in the widespread
instability of the whole of the Great Lakes Region, where our confrères
[White Fathers], the Church and all the people are obliged to live in a climate
of danger which puts a great strain on everyone's nerves.
Although our main concern
is with Algeria, in the background will always be all those other situations
of risk. I would also like to place our concern with Algeria in the wider context
of our presence in the Muslim Maghreb, the region in which our Society was born
and which will always remain for us a land of predilection.
It might be felt that there
is something vaguely improper about someone who is living peacefully in Rome
venturing to offer opinions on faraway situations of danger. That is why I have
tried as far as possible in this talk to listen to those directly involved,
and especially to those who have given their life for Algeria.
On 20 January 1995, less
than a month after the murder of our confrères, [2]
the General Council addressed the following message to all the White Fathers
in Algeria: 'We have been deeply moved by the courage you have shown in your
response to this dramatic situation ... You continue as free men to follow the
road of friendship and solidarity. In the face of all the threats, you are naturally
torn between the wish to remain with those who have welcomed you as brothers
and what seems 'the reasonable decision' to leave ... Through you we still remain
present in Algeria. After much prayer and reflection in the General Council,
we confirm your choice. At the same time it is important that each feel free
to decide his own situation for himself.' ('Petit Echo', 1995/3, pp. 114-6)
It should be noted that everyone is involved in this reading of the situation.
It strengthens the cohesion of the group, not only at the level of the White
Fathers but at that of the whole local Church, which in such circumstances re-forms
itself around its pastors.
There is never any question
of seeking martyrdom. As a Cistercian Abbot remarked: "The Order does not need
martyrs but monks."
There can be moments in
which circumstances seem to take our decisions for us, obliging us to make changes
and re-groupings.
In short, we have to respond
to a situation which is in permanent evolution and which calls for flexible
decisions. There are no final responses, applicable to all circumstances.
In the Spirit
of the Incarnation
It was important to clarify
this point at the beginning. We may now consider the deep reasons which lie
behind our willingness to face risks. The inspiration of every missionary life
is the Incarnation of Christ who united himself with mankind even unto death.
A fortnight before his death, [3] Father
Christian de Chergé said to a group of Christians in Algiers: "We must
find in the Incarnation the real reasons for our paschal
presence in Algeria." ('Sept Vies pour Dieu et l'Algérie, Bayard/Centurion,
Paris, 1996, p. 205)
One theme of which the
local Church has gradually become more and more aware is the Biblical concept
of 'covenant'. The General Council of the White Sisters wrote to the Sisters
in Algeria on 4 September 1990: 'Thank you for the covenant you have made with
the Algerian people in the name of your faith in Jesus Christ. It is a covenant
which, through your presence, we sign with you.' When the monks of Tibhirine
decided to remain in their exposed situation in the Medea region, they found
a further reason for their decision in their vow of stability, referred to by
the Abbot General of the Trappists, Dom Bernard Oliviera. The previous year,
Bishop Claverie [4] had written in the
same sense: 'We are neither prophets, nor fanatics, nor heroes, nor slaves.
But we have forged with the people of Algeria relationships which nothing, not
even death, can dissolve. In this we are no more than disciples of Christ.'
(Claverie, 'Lettres et Messages d'Algérie', Karthala, Paris, 1996, p.
172)
This covenant knows no
limits and is given free. Let us listen again to Bishop Claverie: "We are like
people sitting sad and helpless at the bedside of a sick person, unable to do
anything more than hold his hand and sponge his forehead. We give time, during
the last moments of life, simply to be present, with no other aim but to say:
The feast is over, but I am with you still. I wish to be present at your suffering.
It is a useless presence, you may say, but it is the gift of true love. It is
the proof that the Church is not here for its own benefit."
At the centre of all this,
there is Christ, defenceless before all the violence unleashed upon him: "In
his flesh, he has killed hatred." The weakness of the apostle was meditated
upon by our confrère Christian Chessel some months before his death:
'Christ was never more Saviour than on the Cross. It was in this extremity of
weakness that he saved the world. It is for that same purpose that he asks us
to follow that same path. It is because we are ourselves weak that we are able
to see with different eyes those who come to us in their weakness. We are able
to receive them and listen to them. They look to us for understanding, and once
they have the sense that they are understood, they know that they are loved.
This is what is asked of us: to be attentive and respectful witnesses of the
drama taking place around us. Because we live our weakness with those others,
because we are not afraid of being weak, we are able to bear witness to the
faith which animates us. We show forth the strength dwelling in the midst of
our weakness, the strength which relies on God.'
The Church
Presents its Letters of Credit
The Algerians recognize
all this: "You have chosen to be on the side of the oppressed." It is perhaps
cause for astonishment that at no moment in its history has the Church given
such a clear witness of what it should be, the bearer of the Christian message
in all its purity.
In the midst of trial,
the Church finds both its legitimacy and its credibility. As Archbishop Teissier
of Algiers said: "As a result, there are many Algerian friends for whom we have
now become the Church of Algeria."
In his will Father Christian
de Chergé speaks of the forgiveness granted in advance to 'the last-minute
friend who did not know what he was doing.' I felt in these words an inspiration
which did not come 'from flesh and blood' but from somewhere much higher, from
the innocence of creative love. Forgiveness is truly at the heart of the Christian
vocation.
We read in a letter written
by an Algerian mother to Archbishop Teissier: 'After the tragedy, after the
sacrifice lived by you and by us, after the tears and the message of life, of
honour, of tolerance, bequeathed by our brother monks to you and to us, I decided
to read Christian's will aloud to my children. I read it with a full heart,
for I felt that it was addressed to us all. I wanted to tell them about this
message of the love of God and men. Christian's will is more than a message,
it is an inheritance. She concludes: 'Our thanks to the Church for being present
among us today.'
A Witness
in Muslim Territory
In our Society, we hear
less often these days: "What are you doing in North Africa? Why are you wasting
your time, when there are no conversions? What is the point of it all?" The
Council has been a great help in opening our minds, in making us realize that
dialogue with other religions is an integral part of the Church's mission. God
takes no account of the barriers which men erect between themselves, and the
mission of the Church is to bear witness to the universal love of the Father.
How can the Church then refuse to take an interest in a billion human beings
on the grounds that they are Muslims?
I would like to invite
you to look beyond the militant Islam which makes the headlines and which I
call 'Islam of the Trumpet'. Behind this façade there is a much more
subtle reality. We may deplore the hardening of Islam, but we should realize
that many Muslims deplore it no less than we do. Interesting developments are
beginning to take place, and I would like to mention a few.
The Church's work is directed
above all to changing people's consciousness. In the face of violence, she has
borne her own witness of non-violence. But changes are also perceptible in more
peaceful situations. In Tunisia, for example, 'Mediterranean culture' has become
the fashion. People speak of their Punic origins, of St. Augustine as a North
African thinker. The development in communications has been important here,
especially in University circles. Renewal and openness are to be expected more
among the graduates and students of the modern University than in the ranks
of the traditional establishment.
Here are some facts:
- A Father from IBLA [5]
was consulted concerning the revision of history school textbooks
and of the religious syllabus. The authors wanted to know whether the presentation
of Christianity was satisfactory.
- A Christian-Islam Research
Group is continuing its efforts to explore common themes.
- I had the opportunity
last year of taking part in a televised debate in Morocco on dialogue between
monotheistic religions.
Meanwhile there are all
the friendships which harvest the fruits of long years of presence and sharing.
I would like to conclude
on the note of fidelity, for it sums up the whole attitude which the Church
in the Maghreb is seeking to make its own. Fidelity in times of trial is called
for not only in Algeria but also in Rwanda, Burundi, Congo. This fidelity refers
in particular to the insights of Cardinal Lavigerie concerning our vocation
as witnesses in the Land of Islam.
Like yourselves, each time
I hear of the violent death of a missionary I am reminded of my own duty of
faithfulness. Solidarity with our brothers summons us to daily faithfulness
in our own lives, in this particular corner of the vineyard where the Lord invites
us to participate in the construction of the Kingdom.
This article originaly
appeared in 'Petit Echo', 1999/1, pp. 19-23. Fr. Etienne Renaud W.F. is a former
Superior General of the White Fathers and spent many year in Yemen. At presenet
he is teaching at the Pontificio Istituto di Studi Arabi e d'Islamistica in
Rome.
[1] The
two White Fathers killed in Rwanda were Fr. André Caloone (at Ruhuha
on 7th. April) and Fr. Joaquim Vallmajo (at Byumba at the end of April). [2]
See pages 4-6; [3] See pages 4-6; [4]
Mgr. Claverie, Bishop of Oran, was killed by a bomb on lst. August,
1996; [5] IBLA is the 'Institut des Belles Lettres
Arabes' in Tunis.
The
Testament of Dom Christian de Chergé
When an "A-Dieu" takes on a face.
If it should happen one day - and
it could be today -
that I become a victim of the terrorism
which now seems ready to engulf
all the foreigners living in Algeria,
I would like my community, my Church,
my family,
to remember that my life was given
to God and to this country.
I ask them to accept that the Sole
Master of all life
was not a stranger to this brutal
departure.
I ask
them to pray for me -
for how could I be found worthy
of such an offering?
I ask them to be able to link this
death with the many other deaths which were just as violent, but forgotten through
indifference and anonymity.
My life has no more value than any
other.
Nor any less value.
In any case it has not the innocence
of childhood.
I have lived long enough to know
that I am an accomplice in the evil
which seems, alas, to prevail in
the world,
even in that which would strike
me blindly.
I should like, when the time comes,
to have the moment of lucidity
which would allow me to beg forgiveness
of God
and of my fellow human beings,
and at the same time to forgive
with all my heart the one who would strike me down.
I could not desire such a death.
It seems to me important to state
this.
I do not see, in fact, how I could
rejoice
if the people I love were to be
accused indiscriminately of my murder.
To owe it to an Algerian, whoever
he may be,
would be too high a price to pay
for what will, perhaps, be called, the 'grace of martyrdom',
especially if he says he is acting
in fidelity to what he believes to be Islam.
I am aware of the scorn which can
be heaped on Algerians indiscriminately.
I am also aware of the caricatures
of Islam which a certain islamism encourages.
It is too easy to salve one's conscience
by identifying this religious way
with the fundamentalist ideologies of the extremists.
For me, Algeria and Islam are something
different: they are a body and a soul.
I have proclaimed this often enough,
I believe, in the sure knowledge of what I have received from it,
finding there so often that true
strand of the Gospel,
learnt at my mother's knee, my very
first Church,
already in Algeria itself, in the
respect of believing Muslims.
My death, clearly, will appear to
justify
those who hastily judged me naive,
or idealistic:
"Let him tell us now what he thinks
of it!"
But these people must realise that
my avid curiosity will then be satisfied.
This is what I shall be able to
do, if God wills -
immerse my gaze in that of the Father,
and contemplate with him his children
of Islam just as he sees them,
all shining with the glory of Christ,
the fruit of His Passion, and filled
with the Gift of the Spirit,
whose secret joy will always be
to establish communion
and to refashion the likeness, playfully
delighting in the differences.
For this life lost, totally mine
and totally theirs,
I thank God who seems to have willed
it entirely
for the sake of that joy
in everything and in spite of everything.
In this thank
you , which sums up my whole life to this moment,
I certainly include you, friends
of yesterday and today,
and you, my friends of this place,
along with my mother and father,
my sisters and brothers and their families,
the hundredfold granted as was promised!
And also you, the friend of my final
moment, who would not be aware of what you were doing.
Yes, I also say this Thank
You and this A-Dieu to you, in whom I see
the face of God.
And may we find each
other, happy good thieves, in Paradise, if it pleases God, the Father of us
both. Amen. (In sha 'Allah).
Algiers, December 1, 1993 - Tibhirine, January 1, 1994.
The 'Testament of Dom Christian'
is from 'A Heritage Too Big For Us', Volume 1 (of two), pages 45-46. The rights belong
to the 'Association des Ecrits des Sept de l'Atlas' and the Testament is reproduced
by kind permission of the Cistercian Monks of Sancta Maria Abbey, Nunraw, Garvald, Haddington, Scotland EH41 4LW. For more information about the Abbey and the Cistercians, see their
Web
Site - http://www.nunraw.org.uk
This article first appeared in "White Fathers - White Sisters"
(UK), issue 348, of October-November, 1999.
It may be published freely with due acknowledgements to the "White Fathers -
White Sisters" magazine.
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