The Way of Perfection

October 15, 2014

Today is the feast day of St. Teresa of Avila, the saint whose name I took at my confirmation. Teresa is a looming figure in Catholic history. A reformer, writer, and mystic, she was one of the first women to be named a Doctor of the Church, an honor which acknowledges the saint’s important theological contribution to the Church. Her writings, which discuss busy-enss, distraction, and dryness in prayer, seem written to a modern audience stuck on their i-Phones and tied to their G-Cals.images-7

Teresa has not only impacted me through her spiritual writing, but through the women who carry her Carmelite charism. I’d like to share a bit about two groups of women—one in Indiana and one in Jordan—who have supported my spiritual life at crucial points in my journey.

The Carmelites of Indianapolis at the Monastery of the Resurrection

As a child, I often attended Mass with my family at the Carmelite monastery in Indianapolis. Each week, a local Jesuit priest (from my future high school, Brebeuf) would say Mass for the dozen or so sisters and a diverse group of Catholic lay people, including those in openly gay partnerships. The service was different than any other Mass I’d been to before, or have attended since. We sung the Gloria with non-gendered language; we passed the Eucharist throughout the rows and consumed it together; and we sat quietly after Communion, meditating as a song played from the CD player in the corner. The radical equality and solidarity preached by Jesus was mirrored in the Mass. I will never forget the soft, high voices of the sisters singing, or the passion with which Sr. Terese proclaimed the readings.

The (former) Carmelite Monastery of the Resurrection in Indianapolis.

The (former) Carmelite Monastery of the Resurrection in Indianapolis.

Carmelites are traditionally a cloistered order which, in the past, never left the monastery. In the early 2000s, these sisters still maintained a simple life of prayer, silence, and community within the monastery, but they often ventured out into the community to see the Harry Potter movies and go to Target. They were funny, relatable, and smart, reading dozens of newspapers and magazines each week to keep abreast on current affairs. This self-education about current events was another way they stayed connected to the world outside their walls. After reading about the Iraq War, the sex abuse scandal, or the Second Intifada, they came together and prayed, lifting up the suffering to God. Eventually, their prayer and reflection moved beyond the monastery in a more concrete way—through PraytheNews.com, a website developed by my dad’s advertising agency. The site featured the sisters’ prayerful commentary on world events, in addition to resources about Carmelite prayer and the history of the order.

Many of the sisters I knew.

Many of the sisters I knew.

These sisters taught me what it means to be socially conscious, and convinced me of the efficacy of prayer even when prayer seems hopeless. Through their encouraging words every week, they helped to nourish my vocation—something I can only recognize now with hindsight. They are still some of my biggest cheerleaders and I continue to correspond with Srs. Terese and Jean Alice now and then.

Because of the sisters’ old age and small numbers, they had to discontinue the PraytheNews website and move from their beautiful, stone monastery to another religious community in eastern Indiana. But their impact is still felt through their prayers, as Sr. Terese’s reflection illustrates:

“Hidden Friends,” God in Ordinary Time

I like to pray in the morning

Sister Terese in the monastery courtyard.

Sister Terese in the monastery courtyard.


When all is quiet.
In the summer, I frequently go outside
And walk the monastery grounds
Or sit in the courtyard.
In the winter, when the mornings are dark,
I prefer to sit in my very small room.
The windows are high, so that only sky
and the tops of trees
can be seen.
Periodically, the twinkling red and white
Lights of a plane far up
In the Heavens
Punctuate the blackness.
I try to picture the passengers traveling
To their destinations,
and I wrap them in prayer.
“Where did they begin their journeys?
What loved ones wished them well?
Whom will they meet when they land?
What calls them to be traveling at this hour?”
I hope them all
In my heart and pray
For their safety and their happiness,
Though they do not know
This unknown friend
Sitting in a monastic cell.
Sometimes, I wonder if one of them is looking
Down on the miniature trees and houses, seeing
The lights of the city,
Sending down silent blessings
Upon me—an unknown friend
Cradling me in prayer.
We could be sending arcs of blessing
Like rainbows through the skies.

Elisa and Amabel: Teresians in Amman

Elisa and I in 2012.

Elisa and I in 2012.

I met Elisa Estrada and Amabel Sibug in 2012, when I first lived in Jordan during college. They helped out with the Mass I attended—Elisa orchestrated the readers and Eucharistic ministers, while Amabel played guitar for the music ministry. During that time, they were friendly, kind faces, but I didn’t get to know them well until I returned to Jordan in the fall of 2013.

I was quite emotional on my first Sunday back in Amman, unsure if I could manage for nine months away from family and friends. When I walked into Mass, Elisa immediately recognized me, gave me a hug, and asked me, “Would you like to read?” She, like the Carmelites, also knew how to tend my vocation—I enjoy participating in the Mass by reading the Scripture passages. I sat in the pew, trying to pray before Mass began, but was still overwhelmed by the transition to my new home. Elisa noticed I was upset, and scooted next to me on the pew. “It is so nice to have you back,” she said. “We’re glad you’re here.” Her hospitality and welcome caused me to cry a new wave of tears, one of gratitude and relief. This interaction was a sign of the friendship that would emerge over the next year.

Elisa and Amabel both work at the Pontifical Mission Library, an institution of the Catholic Church which serves the whole community, Christian and Muslim. Children and adults alike come to check out books in Arabic and English, and to participate in religious events or skills workshops. I made use of the library as well, coming on free mornings to work on my research.

Elisa (L), Amabel, and I in May 2014.

Elisa (L), Amabel, and I in May 2014.

Originally from the Philippines, Elisa and Amabel have spent decades in Jordan. Elisa has been with the library since she helped open it in Jabal Hussein 40 years ago. They are members of the Teresians, a community of lay men and women who live out the spirituality of St. Teresa and the Carmelites. Their members are spread around the world, and most work in educational ministries. As single women, Elisa and Amabel live together in an apartment with a chapel, and every Friday, they welcome foreign workers—many of them Filipino—into their home for a meal. Elisa and Amabel serve and live among struggling but ordinary communities: Palestinian refugees, domestic workers, the elderly and the sick. They live out the Gospel injunction to “love thy neighbor” with sincerity and humility, attempting to walk with Jesus throughout their day. During my visits to the library, Elisa and I would often talk about her prayer life, how she was relating to Jesus and what He was teaching her. Usually, the message was trust—a message I constantly needed to here. I now wish I had written down those conversations.

Elisa under the Elijah tree atop Tell Mar Eliyas.

Elisa under the Elijah tree atop Tell Mar Eliyas.

One afternoon last October, Elisa and Amabel took me with them on a mini-pilgrimage to two holy sites in northern Jordan. One of them was Tell Mar Eliyas, or the Mount of St. Elijah. Legend holds that Elijah was born in a town in northern Jordan, and that as a child he would climb a nearby mountain to pray. The Byzantines built a large church on this mountain, and its intricate mosaic floor is partially in tact today. At one end of the ruins is an old tree, with many ribbons and pieces of cloth tied to it. Muslim pilgrims also come to the site with particular petitions and pray to Elijah to intercede for them.

Some of the intricate mosaics, which are still intact, despite the site's lack of roof.

Some of the intricate mosaics, which are still intact, despite the site’s lack of roof.

Elisa, Amabel, their friend, Petra, and I explored the site and sat in silent prayer alone. The Carmelites’ style of prayer is characterized by silence, and they trace this emphasis back to Elijah, who was unable find God in the storm, the wind, or the fire, but in calm silence. It was grateful to pray at the place where Elijah prayed as a child, where Carmelite spirituality got its start.

Teresa’s women

I am so grateful to these women of St. Teresa, who have supported me in times of growth and struggle, and who model her challenging “way of perfection,” an avenue to God defined not by the avoidance of sin, but a path defined by self-giving love.

Through their humble service, they live out this saying of St. Teresa, which might as well have been uttered by Jesus Himself: The important thing is not to think much, but to love much and so do that which best stirs you to love. 

Overlooking the Holy Land from Tell Mar Eliyas.

Overlooking the Holy Land from Tell Mar Eliyas.

Posted in Catholicism, Christianity, Family, Jordan in Jordan, Middle East, Poetry, Religion, Saints, Storytelling | Tagged , , , , , , , , , , | 3 Comments

Reflecting on Rahmah: Thoughts for Eid al-Adha

Written October 4, 2014.

This year’s Eid al-Adha, the Islamic feast of sacrifice[i], comes at a challenging time. Debates over Islam’s true nature rage like the battles fought in the deserts of Iraq and Syria. For many, the only images of Islam today are slender knives, black flags, and hooded faces. For me, these are daily images, too. But they aren’t the only ones.

In these recent months, I have encountered new ideas and truths in the religion of Islam which have enriched my own understanding of God, and that have provided me with new perspectives about what it means to be a believer. These “rays of Truth” in Islam have helped me reflect on my own tradition, and they point out similarities among the Abrahamic traditions. Given the tragedy of world events, it seems imperative that I now share them. I hope these brief reflections can not only shed light onto a religion that is still unknown to many, but also spark inward, personal conversations about humans’ relationship with the Divine.

God’s Greatest Attribute

Muslims begin prayer, meals, and most tasks by invoking God using the phrase, Bismillah ir-Rahman ar-Rahim, which means “In the name of God, the Most Compassionate, the Most Merciful.” This invocation also introduces nearly every chapter of the Qur’an, and points to God’s chief attribute in Islamic theology: rahmah, mercy.

In the name of God, the Most Gracious, the Most Merciful.

In the name of God, the Most Gracious, the Most Merciful.

In the Qur’an, which Muslims believe is the revealed Word of God, God speaks constantly about His mercy for humanity. These are only a few examples:[ii]

-“Whoever does evil, or wrongs himself, then seeks the forgiveness of God, will find God Forgiving, Merciful.” (4:110)

-“Your Lord has prescribed mercy for Himself.” (6:12)

-“My Mercy encompasses all things.” (7:156)

-“God is of infinite grace.” (8:29)

As I grew more and more aware of the importance of God’s mercy in Islam, I began to notice its central place in Christianity. The theme of mercy is inescapable in the psalms for daily Mass, in the parables of Jesus on Sundays, and in Pope Francis’ homilies about the need for a “Church of mercy.” This belief in a merciful God is a core similarity between Christians and Muslims, and it was highlighted in the Second Vatican Council’s Declaration on other religions, which reads: “Together with us, [Muslims] adore the one, merciful God.”

A painting by me, featuring the word, "rahman" in the womb of Mary, Mother of Jesus.

A painting by me, featuring the word, “rahman” in the womb of Mary, Mother of Jesus.

This common conception of God became even clearer and more meaningful to me upon delving into the Arabic word, rahmah. Rahmah comes from the word “womb” (rahm), and its connection to motherhood is not lost to Arabic speakers. Rahmah is not a feeling of pity, or the disposition of a distant king who pardons prisoners. It is a visceral, gutsy parental love that creates and sustains. Scholars of comparative religion (both Christian and Muslim) have argued that rahmah should then not be translated as mercy, but as agape, the Greek word used by Christians to describe God’s unconditional and expansive love for humanity. When St. John writes in his epistle that “God is agape,” he could have as easily said, “God is rahmah.”

St. Francis and Sultan Malik al-Kamil.

St. Francis and Sultan Malik al-Kamil.

St. Francis of Assisi, the saint whose life Catholics celebrate on this day, recognized the value in Islam’s conception of God, too, and found in it similarities with his own Christian faith. Shortly after his days-long dialogue with the leader of Egypt, Sultan Malik al-Kamil, whom he initially sought to convert to end the fighting between the Crusaders and Muslims, Francis wrote a litany, celebrating God’s many attributes. Unsurprisingly, it resembles the Islamic litany of God’s 99 names. The first attribute in the Islamic litany, and the last in Francis’, is “merciful.” This is no coincidence, as scholars of Francis’ life have noted.

Today is also an important day in Judaism. This evening, Jews are concluding their celebration of Yom Kippur, a solemn celebration of God’s mercy on humanity, despite our constant failures. On this special day, Christians, Muslims and Jews invoke our common God in their own ways. But those of each tradition can confidently call to God using this moving description I encountered in a Melkite (Greek Catholic) service in Jordan last Holy Week: “You, You whose mercy has no measure.”

Worship as gratitude; Shukr v. Kufr

A second theme in Islamic theology that has prompted much reflection is the Qur’an’s surprising and “radical contrast” between shukr and kufr. Shukr is “gratitude” or “thanksgiving,” while kufr is often defined as “denial” or “unbelief.” This may seem like a strange, illogical set of opposites at first, so let’s dig deeper.

Over the centuries, Islamic scholars and ordinary Muslims have used the term kufr to describe the lack of belief in the Islamic truth claims. The term has been used to draw a line between the Muslim community and non-Muslims. But, as contemporary scholars have noted, this interpretation often does to acknowledge the full meaning of the word as its used in the Qur’an. Kufr at its most basic level means to “cover”—the word even sounds like the English translation! In the Qur’an, kufr is used not as an opposite to iman (belief) but to shukr. One of many examples is Qur’an 2: 152: “And be grateful to Me and do not deny (takfiruna) Me.”

One of the places I'm grateful for.

One of the places I’m grateful for.

Eminent Anglican scholar Kenneth Cragg describes kufr as the “willful concealment” of the blessings of God, who creates and sustains humanity and all of His creation. God has imbued the world with many signs (ayat) meant to “alert us to reverence and thanksgiving,”[iii] and when we ignore these blessings and our God-createdness—often by disregarding the dignity of God’s creatures—we become kuffar (ungrateful disbelievers).

Thus, the Qur’an speaks of gratitude as worship: “You must worship God and be among the thankful” (Q.39:66).[iv] The Catholic Mass echoes this idea when, at the beginning of the most important ritual, the priest says: “It is right and just, our duty and our salvation, always and everywhere to give you thanks…”

Being grateful and worshiping God don’t just mean saying thank you and acknowledging God’s existence, but in caring for humanity and working to establish social justice. God says in the Qur’an: “Worship is…(showing) kindness to parents and to the near of kin, and orphans, and the needy, and the neighbor who is a kinsman and the neighbor who is not kinsman, and the fellow traveler and the wayfarer.” (Q. 4:36) The Qur’an, like the teaching of Jesus in the New Testament, measures a person’s religiosity not only by their beliefs but by the way they respect all of God’s creation.

The center of my life

The last bit of Islamic theology I’d like to highlight is one that a new friend, Scott Alexander, a Catholic scholar of Muslim-Christian relations, brought up during a recent conversation. Islam, like Christianity, is a monotheistic religion. This monotheism, which is distinct from that of Christianity by its rejection of the Incarnation and the Trinity, is described by the Arabic word tawhid. This word is sort of an umbrella term for a larger theological discussion about the nature of God, but what I want to focus on is a bit different. Again, we look to the Arabic language.

"There is no god but God." Did you know this is the same phrase that is one the flags of many Muslim-majority countries? And the flag of ISIS?

“There is no god but God.” Did you know this is the same phrase that is one the flags of many Muslim-majority countries? And the flag of ISIS?

The Arabic root of tawhid, w-h-d, means “one,” or “single.” But when put in this construction, (with a ta- prefix and a long “e” sound between the last two root letters) the meaning is affected. This construction, which students of Arabic will recognize as a Form II masdar, means “making one” or “unifying.” It is not a passive state of “being one” but something we do to God— making God one.

"The One." One of God's 99 names in the Islamic tradition.

“The One.” One of God’s 99 names in the Islamic tradition.

Monotheism isn’t just about acknowledging God’s oneness, but about putting God at the center of our lives. It is about living out this popular Catholic hymn: “You Lord, are the center of my life/I will always praise you, I will always bless you/ I will always keep you in my sight.” Tawhid is not so much a belief but something we undertake. Yom Kippur, Judaism’s most important feast, is a celebration of the Hebrew people’s turning away from—repenting—the worship of the golden calf, and fixing their eyes again on God.

Coming closer

Today’s feast of celebration and sacrifice for Jews, Christians, and Muslims is an opportunity for us to put God back at the center of our lives, to live out our monotheism in a way that honors God and humanity.

An Orthodox priest showing me the qurban (Eucharist) at an ancient church in Al-Salt, Jordan.

An Orthodox priest showing me the qurban (Eucharist) at an ancient church in Al-Salt, Jordan.

Muslims often call this feast, Eid al-Qurban. Qurban is another Semitic word for sacrifice and is used by all three religions. It is used in Hebrew to describe the burnt sacrifices offered by Jews, and for Syriac- and Arabic-speaking Christians, it refers to the Eucharist, the sacrifice of Jesus Christ on the cross. The term, from its root q-r-b, connotes “closeness,” “approaching,” and “nearness.” The ritual sacrifice of animals in the case of the ancient Jewish and contemporary Muslim traditions, and the sacrifice of Jesus—the Lamb of God—in the Christian tradition, all seek to atone for the sins of the community and bring the community closer to God.

Today’s world events seem defined by separation, alienation, and difference. Though charged with language about God, they make us feel distant from Him. So it is important today that we pray this prayer from the synagogue, from the monastery, and from Mecca:

“May this confluence of our feasts bring us together—closer to one another, and closer to You, You whose mercy has no measure.”

~~~

[i] To learn more about Eid al-Adha, check out my blog reflection from 2010.
[ii] To read more about God’s primary quality in Islam, check out My Mercy Encompasses All: The Koran’s Teachings on Compassion, Peace & Love.
[iii] Cragg, Kenneth. Christian Lives Given to the Study of Islam.
[iv] The famous Muslim feminist scholar, Amina Wudud, writes about gratitude here.

Posted in Arabic, Catholicism, Christianity, Islam, Religion, Saints, Terrorism | Tagged , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , , | 1 Comment

Neighbors, Aliens, & Enemies on the Anniversary of 9/11

How moved I was to stumble over these readings in the missal today, on the anniversary of 9/11. I share them here in the hopes that others will find them comforting, empowering, and challenging.

Radical Love

“You shall love your neighbor as yourself.” Leviticus 19

“You shall treat the alien who resides with you no differently than the natives born among you.” Leviticus 19

“Love your enemies, do good to those who hate you; pray for those who mistreat you.” Luke 6

The Last Supper, by Sieger Koder

The Last Supper, by Sieger Koder

Human Dignity

“Truly, you have formed my inmost being;
You knit me in my mother’s womb.
I give thanks to you that I am fearfully, wonderfully made.”
Psalm 139: 13-14

The Fruits of Generosity

“Give and gifts will be given to you; a good measure, packed together, shaken down, and overflowing, will be poured into your lap.” Luke 6

Surrender, and The Washing of Feet, by Sieger Koder

Surrender, and The Washing of Feet, by Sieger Koder

Posted in Arts, Catholicism, Christianity, Family, Islamophobia, Religion, Saints, Storytelling, Terrorism | Tagged , , , , , , , , , , , | Leave a comment

A Message for Eid

To the families in Shobak who welcomed me, the cab drivers in Amman who made me smile, the elderly neighbors who invited me for tea, the sisters who taught me how to dance, the Gazan mothers who weep for their children, the Syrian women who place flowers at graves, the Iraqis who die protecting their fellow Christians, the activists who speak out for Ahmadis in Pakistan, and the old friends who send me Chats and Snaps—thank you for being the ‘ayat’—the signs—that remind me of the One we call the Most Compassionate and the Most Merciful. Eid Mubarak.

'In the name of God, the Most Compassionate, the Most Merciful.' Tile: painted by Armenian Christians in Jerusalem. Prayer beads: Downtown Amman.

‘In the name of God, the Most Compassionate, the Most Merciful.’
Tile: painted by Armenian Christians in Jerusalem. Prayer beads: Downtown Amman.

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My talk in Indianapolis: Finding Jesus Among Muslims

On June 4, 2014, Immaculate Heart of Mary Parish in Indianapolis was generous enough to host me for a talk and Q&A. Drawing from my education and experiences, I presented three reasons why Catholics are called to participate in interreligious dialogue.

Though the event was hosted by my home church, it was attended by members of the general public from numerous faith traditions. I am happy to share my remarks here, for those–whether they live in Indianapolis or around the world–who could not attend.

Watch the video by clicking here or on the image below, which will redirect to a YouTube video.

IMG_9659

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Fr. Frans, an icon

After the death of Fr. Frans van der Lugt, who I’ve written about before, I painted this icon of him. I hope it captures just a small portion of his spirit and work, which have been so inspirational to me in the days since his death.

I am fortunate that the website of the Middle East Jesuits published my icon, with a description in Arabic of the symbolism. You can see the original Arabic post here on their website. I have translated it below.

Many thanks to my new friend, Tony Homsy, S.J., for wanting to feature my artwork on the site. He was a friend of Fr. Frans and will be traveling back to his native Syria to continue his ministry in the war-torn country. We pray that God will protect the Jesuits presence in Syria, and particularly in Homs.

It has been forty days since Fr. Frans’ murder. The fortieth day is a significant event in the mourning ritual of Middle Eastern Christians. Many believe that after a person’s death their spirit remains on earth for forty days and then ascends to heaven. Indeed, Fr. Frans’ spirit has been felt among us in the days since his death, reigniting my passion for promoting interfaith understanding. Now, as he comes face-to-face with the Father and intercedes on our behalf, let us find the courage to “move forward” and continue the important work for which Fr. Frans gave his life.

20140507-Frans Van Der Lugt01

Father and martyr Frans van der Lugt, S.J. © 2014 Jordan Denari, All Rights Reserved

(The original post by Tony Homsy, S.J. can be found here.)

An icon of the patron of interreligious dialogue: Fr. Frans van der Lugt

From the pencil of Jordan Denari

Jordan, an American student from the Jesuit Georgetown University, surprised us with this painting which demonstrates her love of the Arabic language, her passion for interfaith dialogue, and her gratitude for Fr. Frans van der Lugt, S.J., who is considered an example of incarnate love in word and deed. Having graduated from Georgetown with a degree in Culture and Politics, she now conducts research on Arabic-language Christian media and its effect on an Islamic environment. Her blog can be found here.

Description of the elements of the painting:

The cross at the top-left of the painting is the symbol of Christianity, upon which Jesus was crucified and redeemed humanity. Fr. Frans wanted to follow his Lord by offering his life for the sake of his loved ones.

The bismillah (top-center Arabic text) is an expression that begins most chapters of the Qur’an. In English it reads “in the name of God, the Most Compassionate, the Most Merciful.” Fr. Frans saw in Islam and its teachings a call to coexistence and fraternity. On the top-right is a green crescent and star, a common symbol of Islam. 

The phrase “Still, the world is good” (the Arabic text along the left side) is a simple phrase is a motto of optimism which Fr. Frans sent into the hearts of all to help them face their difficulties.

In the center is an image of Fr. Frans as we knew him, holding a book on the teachings of Zen. He was a master of integrating East Asian spirituality with Christian spirituality, and he had deep understanding of people’s personal spiritual experiences.

“For the greater glory of God” (the Arabic text along the right side) is the motto of the Society of Jesus and of Fr. Frans, who spent almost 55 years in Syria with the Society.

The phrase “Let’s move forward” (the Arabic text along the bottom of the image) is a saying used by Fr. Frans as a sign of resurrection and hope. After his horrific death, those who loved him took this simple phrase, which he used to end his speeches and writings, as they make their way through the darkness of death and hunger. 

The image on the bottom right is the symbol of the Society of Jesus. The letters “IHS” represent “Jesus Christ, Savior of humanity.” The image on the bottom left is the symbol of Zen Buddhism. 

The image at the bottom represents Fr. Frans’ two important ministries: offering personal spiritual guidance and leading an interfaith pilgrimage.

Fr. Frans, patron of interfaith dialogue, pray for us!

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Why I cried in Arabic class

Though the conflict in Syria is raging less than 50 miles away from my home in Amman and the effects of the war can be seen and felt in countless ways throughout the country, I have lacked much of any emotional reaction to the horrific humanitarian, cultural, and environmental destruction that is occurring just beyond Jordan’s northern border. I think this is a pretty natural human response, to become numb to news of the ‘same old’ tragedies we hear bits and pieces about everyday.

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The news of Fr. Frans van der Lugt’s assassination—and the emerging stories about his prophetic ministry and witness—is what shook me out of my emotional apathy about the Syrian conflict. It’s not Fr. Frans’ European background and white face that makes his death so striking. Rather, what makes his murder so salient is that despite his apparent otherness (and his opportunity to escape) he decided to accept the same fate as his adopted Syrian family, with whom he’d lived almost fifty years.

Martyr and missionary

Many people have already written essays about Fr. Frans, who “liked ice cream and Zen and hiking retreats with Mass and reflections.” Particularly moving pieces are “What Martrydom Means” and “A Man of Peace.” These accounts and remembrances describe a life of complete service of and total communion with the people of Syria. The more I read about this Jesuit missionary, the more I am convinced that he is a true example for our time, a modern day prophet who reminds us by his life and death of the complete self-giving Passion of our Savior.

He has been called “a martyr for interreligious dialogue.” He founded Al-Ard (which means, “The Land”), “an organization that cares for the mentally handicapped and provides one of the rare spaces where the three Abrahamic religions can come together and pray.” He was also famous for his eight-day maseer, a retreat/pilgrimage/hike, in which he led Christians and Muslims in Zen meditation. The Jesuits in Homs also hosted a social club and a bread baking operation for the needy.

What I hope to share here is a translation of an Arabic-language video Fr. Frans recorded, which I’ve translated into English with the help of my Arabic tutor. Fr. Frans recorded many of these videos, talking not only about the plight of his starving and wounded community, which has experienced a blockade for nearly two years. I chose to translate a video in which he describes the “communal” or “sharing” spirit of the Syrian people.

The translation is below. You can see the original video at this link. Notice how Fr. Frans continues chattering away as bombs drop incessantly nearby.

Hello! I want to talk to you about my experience with the Syrian people whom I love so much. I came to Syria in 1966 and I came to know the people through many activities and different fields. First through the schools, camping and hiking trips, and later I got to know them through psychological assistance, yoga and Zen Buddhist meditation, and through the ‘Ard Project (‘ard means “land” in Arabic), a countryside development program, and after that through the Spiritual Exercises, lectures, meetings with different groups, meetings with individuals, and visits to people. 

Thanks to this presence, I came to really love the Syrian people. I took part in beautiful things and I received the abundance and generosity of the people! Now we see a people who are really tormented, and with them I share in their treasure and in their sadness, their fear, their pain, and their death. The communion is about being present, connections, and closeness, and because of this I want to be in the heart of the people, until I move with you from hardship and loss to a new horizon—from fear to peace, sadness to joy, and death to life. I want to be with the people in the bosom of these circumstances even as we face together the labor pains, the passage, and the new birth.

If someone asks me, “Why do you love the Syrian people? What do you love in them?” I say “I love so many things about this people. Really beautiful qualities.” So I thought in these sessions (video clips) I will talk about “What do you find in the Syrian people that you like?” Today I want to talk a bit about the spirit of sharing and communion that exists in the heart of the Syria people. They like to share with others what they are living.

First we’ll look at what is around us [in our neighborhoods]. We see a mother in hard circumstances, she is cooking, but she doesn’t cook only for her own family. She is also thinking about others! After they eat they send half of the food to others, a gesture done without pretentiousness or condescension, and without feeling like “you owe me because of what I’ve given you.” No, with simplicity. 

The second thing is if we are taking a trip, and the people we meet are also living in hard circumstances and they don’t have much in the house. But we notice that they always keep something in the house for a guest. It is impossible not to give the guest something better than you what you have for yourself. They always give the guest the best of what they have. Sometimes on trips, they tell us about their pain and suffering, but always after the question they ask is, “And you, how are you?!” They love to share also the things that you are living! They can be at the peak of their own pain and still be open to the other and being together with them. 

We discover the willingness to share in our daily life, but we discovered this willingness even more in our trips and hikes outside! For example, [during a trip on foot,] we enter an orchard. And on our trips we do not allow our participants to take fruit from the trees. But sometimes, the owner of the orchard comes, and he invites us in sharing. He says: “A hundred welcomes! Here you go, young people! Eat! And a thousand ‘healths’ to you! The orchard is yours! The property is God’s [not mine].” He’s not annoyed that they ate his fruit, but he’s happy. He’s happy because he offered this opportunity to share, and he is happy to see them happy. He doesn’t think of money and he doesn’t count the cost, but he lives a partnership which is innate, brotherly, and unguarded, which flows like water from a spring. After they leave, he does not say “Thank God they left! I wish they’d never come or never been born!” No one in our society has this attitude. I’ve never heard anything like this.

For today, this is enough. We will continue talking about this sharing spirit of the Syrian people another time. 

The “Most Generous”

This Syrian spirit of generosity is not just one I learned listening to Fr. Frans’ accounts. I have also learned it from my tutor, who himself is Syrian—from Homs—and whose name means “the most generous” in Arabic. Every day I walk into class he offers me tea (which I usually accept) and he even helped my roommate and I find our current apartment. It’s thanks to him that I’ve progressed considerably in the spoken dialect, and he can’t be blamed for the fact that, like Fr. Frans, I still often mix up gender agreement of nouns and adjectives.

As we listened to and reflected on Fr. Frans’ poetic language about the Syrian people, my teacher began to share about the beautiful atmosphere of pre-war Homs. He lived much of his life in Homs, and his wife is from al-Hamidiyyeh, a Christian neighborhood famous for its charming and walkable streets. (The al-Hamidiyyeh neighborhood association is responsible for posting many of the videos of Fr. Frans.) Before the war, Homs had a vibrant culture of weekly concerts, plays, and outdoor activities. Fr. Frans was an active part of this community.

A number of years ago, my tutor and his wife attended a youth performance of Hamlet. This adaptation of the play was modern and comical, and following the show Fr. Frans delivered a lecture on the philosophy of theatre. This was my tutor’s only encounter with Fr. Frans, but he, like the rest of the city, was aware of this saintly man and his perpetual optimism. My teacher’s former neighbor in Homs knew Fr. Frans quite well, and felt he was like a father or close friend.

A misty mystery

I don’t know what exactly brought tears to my eyes, but the combination of the beautiful culture and its tragic loss; the foreign sound of bombs and the familiar sound of Shami Arabic; and the human goodness that somehow persists in the midst of evil made a lump rise in my throat. I looked over and noticed that my teacher was fighting back tears, too.

Since encountering Fr. Frans, the Syrian people, and what they have to teach us about generosity, solidarity, and communion, the tears I lacked before have started flowing more freely. I find myself crying in anger and sadness because the injustice and pain that seem unending. And I find myself crying in hope and joy because people like Fr. Frans and my tutor exist.

And I anticipate that I’ll continue crying throughout this week, this Holy Week that somehow affirms and gathers up these conflicting feelings. During the next seven days, we are invited into this paradox of tears, a place where we cannot discern whether our emotion is due to sadness or joy, death or life. The Paschal mystery of Christ’s Passion, death, and resurrection tells us that these opposites actually go hand in hand.

But this mystery also teaches us the most important lesson of our faith, which an Arabic saying captures so strikingly. That, in the end, regardless of death and sin’s pervasive power, “still, the world is good.”

Thank you Fr. Frans, and you, my Most Generous teacher, for reminding me that the blockade will be lifted, that the stone will be rolled away, and that what appears to defeat is in fact the means for everlasting life.

We are preparing ourselves to Easter, reflecting on crossing from death to resurrection. We feel like we are in the valley of the shadows, but we can see that light far away, leading us to life again…We hope that Syria experience resurrection soon again… and let’s move forward. –Fr. Frans

 

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