A Church of Islam: The Syrian Calling of Father Paolo Dall’Oglio

By Shaun O'Neill and Emma Loosley Leeming

In the final decades of the last millennium, a Jesuit from Italy came across the ruins of an abandoned monastery in the Syrian Desert. It was to be the start of a forward-thinking Catholic religious community called Al-Khalil that would celebrate hospitality and friendship as its guiding pillars, bringing together Christians and Muslims from across the region during troubled times. Father Paolo Dall'Oglio and the interfaith dialogue he promoted in the monastic outpost of Deir Mar Musa near Damascus would attract people from all walks of life. The outbreak of war in 2011, powerful governmental and religious opposition, and the mysterious disappearance of the politically outspoken Father Paolo may have curtailed his work, but the progressive community he left behind continues to touch the lives of people across religious divides--within and outside Syria.

In this pioneering work in English, part ethnographic study, part creative nonfiction narrative, Shaun O'Neill traces the life and legacy of the irrepressible Italian. He explores the importance of cross-religious understanding and moral leadership in an increasingly polarized world driven by religious and political fanaticism. It is a celebration of religious diversity against the odds and a fascinating glimpse into the character of Al-Khalil's bombastic, larger-than-life leader--Father Paolo Dall'Oglio.

• Language: English
• Publisher: Wipf and Stock
• Release date: Aug 9, 2019
• ISBN: 9781532667299

Shaun O'Neill

Shaun O’Neill is a master’s graduate of theology, religion in peace and conflict, from Uppsala University in Sweden. He wrote his final thesis on interfaith dialogue in Deir Mar Musa. He teaches, writes, reads, roams, and is interested in the sociopolitical backdrop of the Middle East and social justice. He is currently based in Krakow, Poland.

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A Church of Islam

The Syrian Calling of Father Paolo Dall’Oglio

Shaun O’Neill

foreword by

Prof. Emma Loosley Leeming

A Church of Islam

The Syrian Calling of Father Paolo Dall’Oglio

Copyright © 2019 Shaun O’Neill. All rights reserved. Except for brief quotations in critical publications or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permissions, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

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paperback isbn: 978-1-5326-6727-5

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Table of Contents

Title Page

Foreword

Acknowledgments

Abbreviations

Prologue

Chapter 1: Tilling the Soil

First Impressions

Paolo: Beginnings

Early Monasticism and Christianity in Syria

Tracing Footprints: From de Foucauld to Massignon

Early Days: Origins of a Spiritual Calling to Islam

Syria: Religious Mosaic/Political Monolith

Chapter 2: Planting Seeds of Friendship

Interfaith Dialogue (IFD): Background

Nostra Aetate: History

Rome’s View on IFD

The First Stirrings of Interfaith Dialogue (IFD) in Syria

Chapter 3: Al-Khalil’s Hospitality

Daily Life in Mar Musa Monastery

Mar Musa’s Interfaith Dialogue: A Way of Life.

Guests and Participants

Youth and Women

Interfaith Dialogue in Practice

Storytelling

Prayer and Spirituality

Shared Religious Festivals and Celebrations

Collaborative Interfaith Dialogue

Joint Reconstruction/Development Projects

Chapter 4: Harvest

Challenges

The Syrian State and Mar Musa

The Catholic Church and Mar Musa

Religious Harmonization: Between Inculturation and Syncretism

The Movement of a Butterfly’s Wings: The Social Ripple of IFD

Politicization: Implications

Chapter 5: Brotherhood and Solidarity

The Visit194

Not Suited for Silence: Exile and Activism

Shards of Iron and Fire228

Vanishing

Dilemmas and Ramifications

Quiet Heroes

Legacy: A Final Reminisce

Conclusion

Epilogue

Current Situation Across the Community of Al-Khalil

Bibliography

For the people of Syria.

That they may have the strength to face the seemingly insurmountable challenges of today, and the vision and belief to forge a better future.

Listen to the story told by the reed,

of being separated.

"Since I was cut from the reedbed,

I have made this crying sound.

Anyone apart from someone he loves

understands what I say.

Anyone pulled from a source

longs to go back."

Rumi—The Reed Flute’s Song

Foreword

A

s I sit down

to write this, the world is reeling from another attack on Christians at worship. This time it was in Sri Lanka on Easter Day and, although nobody has yet taken responsibility, it seems likely that this was an act of sectarian, rather than ethnic, aggression; it has been pointed out that Sri Lankan Christians come from all ethnic groups in the country, and this has affected Sinhalese and Tamil alike. It is a reminder, if any were necessary, of the importance of meaningful dialogue and even more crucially, the need to learn to live peacefully and kindly amongst people of different beliefs and backgrounds.

This is the message at the heart of the Community of Al-Khalil, which was founded in

1991

by Fr. Paolo Dall‘Oglio S.J. and Fr. Jacques Mourad at Deir Mar Musa al-Habashi, near Nebek, Syria. The Community was inspired by Paolo’s dream of realizing Louis Massignon’s blueprint for a Christian community whose vocation sprang from a deep love for, and understanding of, Islam.

The work of Al-Khalil is widely known in Francophone countries and in Italy, but is little discussed in the English-speaking world; the contrast is in many ways inexplicable, but that could be simply down to the fact that Catholicism is seen as more tainted by recent scandals in Anglophone societies. This has possibly made us less receptive to positive Catholic narratives like those of the Community of Al-Khalil. It is to be hoped that the current volume goes some way to redressing this situation by both bringing the life and work of Paolo and the rest of the Community to a wider audience and raising awareness of how Syria was before the current civil war. It should also give us hope that one day Christians will once again be able to live in peace with their Muslim neighbors, both faiths free from the persecution of extremists. Community members are the first to point out that their Muslim friends have suffered just as much as their Christian friends and relatives, and Jacques has gone further to argue that it is Sunni Syrians who have borne the brunt of Daesh atrocities over the course of the war.

Although in my professional life I study and teach the history and material culture of early Middle Eastern Christianity, my connection to Paolo and the Community is personal rather than professional. In my early twenties, I moved to Aleppo as a PhD student and took the advice of a fellow student to visit Deir Mar Musa. It was

1997

and at that point, Paolo and Jacques were the only fully-professed members of the Community, although there were a number of novices of both genders of both Syrian and European origins. As my studies progressed, I spent more and more time at Mar Musa, so that it seemed natural as my PhD finished to accept Paolo’s invitation to live with them and organize an archaeological project at their new monastery of Mar Elian in nearby Al-Qaryatayn. I ended up staying for three years and only returned to the UK when Paolo gave me an ultimatum to take religious orders or leave. His justification was that the Community had grown so used to having me around that to stay any longer without commitment was unfair on an emotional level.

After leaving in

2003

, I spent all my Easter and Summer vacations working at Mar Musa and Mar Elian until I began a new excavation in the east of the country in the summer of

2010

. Little did I know when I left Syria that autumn that I would be saying goodbye to Mar Musa for many years due to war. Whilst I have been unable to visit the monastery, I have kept in touch with the Community over the last nine years and met regularly with members in Italy. Therefore, I have, to a small extent, shared with them some of the highs and lows of the intervening years.

I heard, like everybody else, the news of Paolo’s disappearance in

2013

and hoped that it was a mistake. Then there was the déjà vu sensation when Jacques was snatched by Daesh in

2015

, followed by the euphoria of his subsequent escape. Over the past six years, there have been many contradictory stories as to Paolo’s fate but, as I write this, we still have no clarity as to what has happened to him.

I applaud the efforts Shaun has made in this book to try and present a rounded pen portrait of Paolo. To many he is a saintly figure who deserves consideration for future Church recognition. Others accuse him of taking a love of Islam too far and compromising on Christian doctrine to appease Muslim theologians. Some see him as a politically astute figure who made a valuable contribution to debates on the early course of the civil war, whilst others dismiss him as being naïve in believing that he could ever influence the Syrian government or the Islamists.

Both supporters and detractors agree that he is/was undeniably charismatic in the truest theological sense of the word, and that his motives have always been faithful and honorable. Having known Paolo and the Community almost half my life, my feelings are naturally more complex. I love him but can get annoyed with him in equal measure. I had many wonderful times at Mar Musa, but also had days feeling isolated and alone and did not always agree with Paolo’s decisions.

The humanity of Paolo and Community members marked him and them as approachable and accessible. This is what made the difference for people when they needed help and support. What I mean to say is, Paolo is larger-than-life and stirs strong emotions in people, but to present him as a one-dimensional saintly figure is, in my opinion, reductive and takes away a lot of the color and significance of his life and work at Mar Musa. It is to be hoped that this work goes some way to giving a hint of just how charismatic, influential, infuriating, brilliant, annoying, and caring that Paolo can be.

Emma Loosley Leeming

Exeter

Easter Monday

2019

Acknowledgments

I

t turns out that

writing a book, at least one that initially came screaming into existence as an MA thesis, is a little trickier than I had first thought. It demanded to be molded into something else, to coax the reader gently into its world of intrigue and religious diversity.

First and foremost, I want to relay my most humble thanks to those kind people who agreed to sit through innumerous hours of interviews with me: Fr. Jens Petzold, Prof. Emma Loosely, Prof. Ambrogio Bongiovanni, Shady Hamadi, Yasmin Fedda, Gianluca Solera, KM Alam, Prof. Edith Szanto, and Marius Kociejowski. Most importantly, I want to voice my heartfelt appreciation to Bashir, who observed, at length, life in the monastery of Mar Musa. This is the person to whom I owe most. I remain forever indebted to the commitment he shows, his unflinching belief in the good of people, and his courage and faith when confronted with adversity. He has taught me so much.

Without their patience, limitless energy, and enthusiasm, this book would never have come to fruition. I had always wondered how a stranger can convince participants to take part in such an undertaking; to trust and feel comfortable enough around someone to divulge personal and delicate information about a country that is still in the throes of war. Now I realize there is little persuasion necessary—they either believe in you, or they do not. They gave their precious time, relaying information on a variety of challenging, sensitive topics.

In addition to thanking my sources for their conviction and support, I’d like to shout out to Benjamin Peltier—Syrian Coordinator for Amnesty International Belgium—for getting the ball rolling on this project back in

2017

and giving me the belief that I could complete it. Contacts of contacts from Benjamin paid enormous dividends. I owe him more than one strong beer, preferably onsite in one of those fine Trappist monasteries.

Others have made sacrifices that have collectively made a tremendous difference to my world. Håkan Bengtsson, for his wise mentoring, supervision and belief in me during my MA thesis—you are a gentleman and a scholar. My fellow theology students at Uppsala, especially Tanja Nannarelli, whose help with the English translation of Fr. Paolo’s Innamorato dell’Islam, Credente in Gesù [Lover of Islam. Believer in Jesus], was as timely as it was succinct. Brian Palmer, who inspired me with his passionate words and vision for a better world, and the rest of the staff at the Theology Department, Religion in Peace and Conflict, Uppsala University, Sweden. My partner through the years, Karolina, who expertly walks that fine line between skepticism and support, and to whom I always listen, sometimes begrudgingly, for she is rarely wrong.

Paul McGinn, for his wise advice in putting me on the right path toward contacting the right people, and most importantly, for his second-to-none editorial skills (and doing it all with a big New Orlean’s smile whilst on holiday). Declan Aylward, Laurence O’Dwyer, and Phil Soanes—friends anyone can feel lucky to have in their life—for precious feedback on various drafts I flung at them.

In a time of personal upheaval for me, there are several people who deserve a mention: Jerzy and Lidia Sanak, who opened up their home and offered it to me in true Deir Mar Musa fashion—a place of respite, serenity—so I could concentrate on the manuscript deadline. Bozena and Frank Maher—for selflessly giving me what was theirs, unconditionally, and, when needed, offering me the escape of sunny exotic climes. Frank’s eagle eye and encouragement at difficult stages in this long process, showed me a chink of light when I thought all was darkness. My aunt Margo, for her support and psychological assistance. The towering John Kearns, for his awe-inspiring intellectual rigor, editing skills, criticism, and the occasional word of reluctant praise. Special word to Emma Loosley, for somehow finding the time between mammy duties and academic life to take a quick look through the manuscript, offering feedback, and compiling a foreword with little to no notice—you are a true hero. Adelina Krupski for helping with photo selection and map creation. Greg, Bogdan and Anton—brothers from other mothers—for their loyal friendship and help with promotion, translation, musical therapy, etc.

To all the staff and families in Deir Maryam al-Adhra in Sulaymaniyah, for their kindness, food, conversation, and unlimited tea. They took a disheveled Irish pilgrim into their community in Iraqi Kurdistan for three weeks—a touching experience in true Al-Khalil hospitality and genuine interreligious friendship. I will always carry this time with me. Barbora Tallova and Sebastian Dohnany—for their beautiful pictures of Deir Maryam with the largest telephoto lens I’ve ever seen. Jean Pierre Cecchini—for his humor despite the language barrier, and gorgeous pictures—merci mon amis! Fr. Jens, to whom I owe so much. I will miss our late night drives and chats across the rain-soaked Kurdish mountains. I hope to see you again one day my friend. To all the Community of Al-Khalil—thank you for reaffirming my faith in religion.

Lastly, to all my friends and family who have had to listen to me going on about this book over the last two years. Your suggestions, advice, and sporadic cold