Peace in the Face of War
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W<strong>in</strong>ds From <strong>the</strong> East<br />
Pursu<strong>in</strong>g <strong>Peace</strong> <strong>in</strong> <strong>the</strong> <strong>Face</strong> <strong>of</strong> <strong>War</strong><br />
Elder Sophrony on Monastic <strong>Peace</strong><br />
On <strong>Peace</strong> <strong>in</strong> Iraq<br />
<strong>Peace</strong> Under Seige<br />
On Eschatological <strong>Peace</strong><br />
Review: Jonathan Sacks On Confront<strong>in</strong>g Religious Violence<br />
On Israeli Palest<strong>in</strong>ian <strong>Peace</strong>
THEY SHALL BEAT<br />
THEIR SWORDS INTO<br />
PLOUGHSHARES AND<br />
THEIR SPEARS INTO<br />
PRUNING HOOKS;<br />
NATION SHALL NOT<br />
LIFT SWORD AGAINST<br />
NATION NOR SHALL<br />
THEY LEARN WAR<br />
ANYMORE.<br />
(ISAIAH)
Journal <strong>of</strong> <strong>the</strong> Community <strong>of</strong> <strong>the</strong><br />
Servants <strong>of</strong> <strong>the</strong> Will <strong>of</strong> God<br />
CONTENTS<br />
Fa<strong>the</strong>r Superior’s Letter – Col<strong>in</strong> CSWG....................................................2<br />
Introduction to Articles..................................................................................4<br />
Questions <strong>of</strong> <strong>War</strong> and <strong>Peace</strong> <strong>in</strong> <strong>the</strong> Theology<br />
<strong>of</strong> Archimandrite Sophrony Sakharov (1896-1993)<br />
– Krastu Banev......................................................7<br />
The Besieged: Spiritual Survival Under<br />
Extreme Circumstances<br />
‒ Carol<strong>in</strong>e Walton............................................13<br />
<strong>War</strong> and Eschatology ‒ Nicholas Berdyaev.........................................20<br />
Giv<strong>in</strong>g <strong>Peace</strong> a Chance ‒ Andrew White..................................................30<br />
The Map on <strong>the</strong> Wall: Lessons from History<br />
Page<br />
‒ Uri Avnery..........................................................41<br />
Homily for Br John <strong>of</strong> <strong>the</strong> Cross CSWG – Col<strong>in</strong> CSWG.....................45<br />
Homily for Fr Alex Brighouse, Postulant – Col<strong>in</strong> CSWG..............48<br />
Review Article Not <strong>in</strong> God’s Name – by Jonathan Sacks<br />
‒ Christopher Mark CSWG............................51<br />
.<br />
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Advent 2016 No. 31
FROM THE SUPERIOR<br />
Dear Friends,<br />
This Journal comes with our greet<strong>in</strong>gs for Advent and Christmas. It has been<br />
just over a year s<strong>in</strong>ce <strong>the</strong> last Journal. We are sorry for this long gap and will<br />
try and do better <strong>in</strong> <strong>the</strong> future.<br />
Bro<strong>the</strong>r John <strong>of</strong> <strong>the</strong> Cross<br />
Bro<strong>the</strong>r John <strong>of</strong> <strong>the</strong> Cross died at Acorn Lodge Nurs<strong>in</strong>g Home <strong>in</strong> East<br />
Gr<strong>in</strong>stead on 12 November 2015. He was 71. He had been <strong>in</strong> care s<strong>in</strong>ce a fall<br />
<strong>in</strong> November 2012. He has been looked after with much patience and we are<br />
grateful to <strong>the</strong> staff at Acorn Lodge. He began to show signs <strong>of</strong> decl<strong>in</strong>e <strong>in</strong> <strong>the</strong><br />
middle <strong>of</strong> 2015. He recovered from a chest <strong>in</strong>fection <strong>in</strong> October but when<br />
ano<strong>the</strong>r chest <strong>in</strong>fection came along soon after, he didn’t have <strong>the</strong> resources<br />
to fight it. We visited him each day for <strong>the</strong> last week <strong>of</strong> his life, and he was<br />
ano<strong>in</strong>ted a few days before he died.<br />
Fa<strong>the</strong>r Alex Brighouse<br />
Fa<strong>the</strong>r Alex was admitted as a postulant <strong>in</strong> December 2014. His quiet and<br />
steady presence has been a great bless<strong>in</strong>g to us. Unknown to him and us,<br />
his long-term smok<strong>in</strong>g had already done its damage. Investigations speedily<br />
conducted at <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g <strong>of</strong> this year revealed cancer <strong>in</strong> his lungs, his<br />
bones and o<strong>the</strong>r places. After some radio<strong>the</strong>rapy to help with pa<strong>in</strong> <strong>in</strong> his<br />
right pelvis, he spent a few weeks <strong>in</strong> St Ca<strong>the</strong>r<strong>in</strong>e’s Hospice <strong>in</strong> Crawley. He<br />
<strong>the</strong>n moved to <strong>the</strong> College <strong>of</strong> St Barnabas at L<strong>in</strong>gfield to be cared for <strong>in</strong> <strong>the</strong>ir<br />
nurs<strong>in</strong>g w<strong>in</strong>g. He died <strong>the</strong>re on 23 May 2016, hav<strong>in</strong>g been ano<strong>in</strong>ted <strong>the</strong> day<br />
before. We extend our sympathy to his son Nick and daughter Vicky and<br />
his sister Jean. We are very grateful to Fa<strong>the</strong>r Howard Such, <strong>the</strong> <strong>War</strong>den <strong>of</strong><br />
<strong>the</strong> College and <strong>the</strong> care and nurs<strong>in</strong>g staff for look<strong>in</strong>g after Alex so well. We<br />
are grateful too to our local funeral directors Ballard and Shortall <strong>of</strong> East<br />
Gr<strong>in</strong>stead for <strong>the</strong>ir generous assistance with <strong>the</strong> funeral and Bro<strong>the</strong>r John <strong>of</strong><br />
<strong>the</strong> Cross’s funeral as well. The homilies at both <strong>the</strong>se funerals are pr<strong>in</strong>ted<br />
elsewhere <strong>in</strong> <strong>the</strong> Journal.<br />
Associates<br />
Fa<strong>the</strong>r Mark Brosnan made his Life Promises as an Associate on 21 November<br />
2015. We <strong>of</strong>fer our congratulations to Fa<strong>the</strong>r Andrew Wadsworth on his<br />
marriage to Rachel Ison at St Wilfrid’s, Bognor Regis (where Andrew is <strong>the</strong><br />
Vicar) on 17 June 2016. We wish <strong>the</strong>m every bless<strong>in</strong>g and much happ<strong>in</strong>ess<br />
<strong>in</strong> <strong>the</strong>ir married life. We also <strong>of</strong>fer congratulations to Fa<strong>the</strong>r David Beresford<br />
2
who was married to Ruth, <strong>the</strong> Rector <strong>of</strong> Christ Church, Christiana Hundred <strong>in</strong><br />
Wilm<strong>in</strong>gton, Delaware, on 16 January 2016. David is fully occupied assist<strong>in</strong>g<br />
<strong>in</strong> nearby parishes, and <strong>in</strong> develop<strong>in</strong>g his m<strong>in</strong>istry <strong>of</strong> spiritual direction.<br />
Dr David Skelton <strong>of</strong> Edmonton, Canada, died on 25 February 2016, follow<strong>in</strong>g<br />
three years <strong>of</strong> decl<strong>in</strong><strong>in</strong>g health. He and his wife Mary became Associates<br />
<strong>in</strong> September 2005, when David had been well enough for both <strong>of</strong> <strong>the</strong>m to<br />
make regular visits to this country. They became Life Associates <strong>in</strong> February<br />
2009. We are grateful for David’s long and faithful support <strong>of</strong> <strong>the</strong> Community.<br />
I know how much he valued his connection with us. We send our prayerful<br />
sympathy to Mary.<br />
We have admitted Carolyn Smith and Carol<strong>in</strong>e Walton as probationer<br />
Associates.<br />
The Conference for Associates was held from 25 to 28 April. Dr Peta<br />
Dunstan, Fellow <strong>of</strong> St Edmund’s College <strong>in</strong> Cambridge, a Franciscan Tertiary<br />
and an historian <strong>of</strong> Anglican religious communities, spoke to us on <strong>the</strong> first<br />
day, describ<strong>in</strong>g <strong>the</strong> history <strong>of</strong> <strong>the</strong> recovery <strong>of</strong> religious life <strong>in</strong> <strong>the</strong> Church <strong>of</strong><br />
England, with a particular emphasis on <strong>the</strong> contemplative communities. In<br />
<strong>the</strong> afternoon, she challenged <strong>the</strong> Associates on <strong>the</strong> need for <strong>the</strong>m to promote<br />
religious life as widely as <strong>the</strong>y could. This was a very stimulat<strong>in</strong>g day, and<br />
we are thankful to Peta for shar<strong>in</strong>g her enthusiasm and knowledge. On <strong>the</strong><br />
second day we looked at some <strong>of</strong> <strong>the</strong> writ<strong>in</strong>gs <strong>of</strong> Fa<strong>the</strong>r Gilbert Shaw.<br />
Retreat<br />
The annual retreat for <strong>the</strong> Community followed shortly afterwards. Bishop<br />
Michael Marshall k<strong>in</strong>dly agreed to lead this and took us through Chapter 21<br />
<strong>of</strong> St John’s Gospel, with some thought provok<strong>in</strong>g <strong>in</strong>sights. We are grateful to<br />
him for spend<strong>in</strong>g this time with us.<br />
Hermits<br />
Sister Mary Kathleen SLG, who lived a solitary life <strong>in</strong> St Michael Hermitage<br />
from September 2004 until she returned to Fairacres <strong>in</strong> September 2011,<br />
died on 31 May, aged 92. She had been a hermit for many years, on Bardsey<br />
Island and <strong>the</strong>n at Bede House <strong>in</strong> Kent. She came to take up residence at our<br />
Monastery when <strong>the</strong> Sisters <strong>of</strong> <strong>the</strong> Love <strong>of</strong> God closed Bede House. Her death<br />
was very peaceful and gentle, as was her funeral, which I was privileged to<br />
attend on 14 June. She is buried <strong>in</strong> <strong>the</strong> Sisters <strong>of</strong> <strong>the</strong> Love <strong>of</strong> God section <strong>of</strong><br />
Rosehill Cemetery <strong>in</strong> Oxford, next to <strong>the</strong> grave <strong>of</strong> Fa<strong>the</strong>r Gilbert Shaw, who<br />
had done so much to encourage her vocation.<br />
3
Sister Ruth OSB from West Mall<strong>in</strong>g Abbey has been liv<strong>in</strong>g <strong>in</strong> St Gabriel<br />
Hermitage for some years, pursu<strong>in</strong>g her call to a solitary life. She returned to<br />
<strong>the</strong> Abbey <strong>in</strong> December 2015 to assist <strong>the</strong> community <strong>the</strong>re <strong>in</strong> <strong>the</strong>ir various<br />
developments, particularly <strong>in</strong> <strong>the</strong> new guest accommodation. We miss her<br />
presence amongst us very much and also her sterl<strong>in</strong>g work <strong>in</strong> keep<strong>in</strong>g <strong>the</strong><br />
gardens around <strong>the</strong> hermitages <strong>in</strong> order. We were pleased to welcome her<br />
back for a retreat earlier this year, and hope she will cont<strong>in</strong>ue to be able to<br />
have such times <strong>of</strong> solitude with us.<br />
Thank you as always for your gifts, prayers and support expressed <strong>in</strong> so<br />
many ways.<br />
Introduction to Articles<br />
4<br />
Col<strong>in</strong> CSWG<br />
The politically grave turn <strong>of</strong> events <strong>in</strong> <strong>the</strong> Middle East along with <strong>the</strong> terrible<br />
suffer<strong>in</strong>g <strong>of</strong> <strong>the</strong> people <strong>of</strong> Syria and Iraq, both Muslims and Christians, have<br />
weighed heavily on <strong>the</strong> m<strong>in</strong>ds and hearts <strong>of</strong> us all. The arrival <strong>of</strong> two articles<br />
on <strong>the</strong> <strong>the</strong>me <strong>of</strong> pursu<strong>in</strong>g peace <strong>in</strong> <strong>the</strong> face <strong>of</strong> war became <strong>the</strong> seed for <strong>the</strong><br />
decision to devote this entire issue <strong>of</strong> Come to <strong>the</strong> Fa<strong>the</strong>r to <strong>the</strong> <strong>in</strong>vestigation<br />
<strong>of</strong> that subject.<br />
* * *<br />
We have heard <strong>of</strong> an Anglican monk who waited ten years before his abbot<br />
gave him permission to visit <strong>the</strong> Monastery <strong>of</strong> St John <strong>the</strong> Baptist <strong>in</strong> Essex. He<br />
had hoped to procure an audience with <strong>the</strong> esteemed Elder, Archimandrite<br />
Sophrony. It was some days, however, before <strong>the</strong> Elder learned <strong>of</strong> his<br />
existence. Told <strong>the</strong> monk was scheduled to depart later that afternoon, <strong>the</strong><br />
Elder agreed to a meet<strong>in</strong>g. When <strong>the</strong>y were f<strong>in</strong>ally seated toge<strong>the</strong>r <strong>in</strong> a small<br />
parlour, <strong>the</strong> young monk asked <strong>the</strong> first <strong>of</strong> his several questions: ‘How long<br />
is “long-suffer<strong>in</strong>g” (Psalm 13)? When will “this suffer<strong>in</strong>g” be over?’ The old<br />
man, whose countenance transmitted that he was no stranger to suffer<strong>in</strong>g,<br />
leaned forward, and hold<strong>in</strong>g <strong>the</strong> young monk <strong>in</strong> a steady gaze, said s<strong>of</strong>tly:<br />
’Not until your last breath.’<br />
In a paper by University <strong>of</strong> Durham <strong>the</strong>ologian, Dr Krastu Banev, we f<strong>in</strong>d a<br />
rare glimpse <strong>in</strong>to what lay beh<strong>in</strong>d Fr Sophrony’s personal spiritual suffer<strong>in</strong>g:<br />
namely, witness<strong>in</strong>g to a century <strong>of</strong> wars, <strong>of</strong> ‘<strong>the</strong> nightmare <strong>of</strong> men – all <strong>of</strong><br />
whom are bro<strong>the</strong>rs – kill<strong>in</strong>g one ano<strong>the</strong>r.’ The world is almost cont<strong>in</strong>ually<br />
fraught with war. However, even <strong>in</strong> <strong>the</strong> unlikely event <strong>of</strong> a total cessation <strong>of</strong><br />
war, Elder Sophrony says, people will still not f<strong>in</strong>d peace. <strong>Peace</strong> is not <strong>of</strong> this<br />
world. True peace is found <strong>in</strong> Christ, someth<strong>in</strong>g we are called to strive for<br />
and share <strong>in</strong>.
Our Associate, Carol<strong>in</strong>e Walton, provides compell<strong>in</strong>g excerpts from her<br />
previously published work on <strong>the</strong> Siege <strong>of</strong> Len<strong>in</strong>grad. She focuses on<br />
manifestations <strong>of</strong> spiritual peace under extreme physical deprivation, <strong>in</strong><br />
this case, mass starvation. Tak<strong>in</strong>g us <strong>in</strong>to <strong>the</strong>atres and along streets to visit<br />
famished actors, craftsmen, artists and musicians, as well as <strong>the</strong> ord<strong>in</strong>ary<br />
people, she documents how, <strong>in</strong> spite <strong>of</strong> <strong>the</strong>ir destitution, some shared <strong>the</strong><br />
little <strong>the</strong>y had. Those who survived and found spiritual peace, she tells us,<br />
were not <strong>the</strong> strongest that looked after <strong>the</strong>mselves, but those that shared<br />
<strong>the</strong>ir t<strong>in</strong>y morsels and <strong>in</strong>defatigable talents with o<strong>the</strong>rs.<br />
The popular Christian social philosopher, Nicholas Berdyaev, writ<strong>in</strong>g<br />
at <strong>the</strong> start <strong>of</strong> <strong>the</strong> Second World <strong>War</strong>, avers that peace is found through<br />
creative acts. For him, creativity is not necessarily artistic; it is even more<br />
importantly social. The emancipation, <strong>the</strong> lift<strong>in</strong>g up <strong>of</strong> those enslaved by<br />
socio-political or spiritual entanglements are for him creative acts. These acts<br />
are accomplished <strong>in</strong> an eschatological frame <strong>of</strong> reference; that is, <strong>in</strong> union<br />
with <strong>the</strong> Div<strong>in</strong>e. Now <strong>the</strong> idea <strong>of</strong> eschatology, or End Time, might require<br />
some unpack<strong>in</strong>g. It presupposes a Div<strong>in</strong>e purpose, an overarch<strong>in</strong>g plan for<br />
creation. That purpose is <strong>the</strong> sanctification <strong>of</strong> humank<strong>in</strong>d: its deification,<br />
or transformation to God-manhood. Now <strong>the</strong> End penetrates all th<strong>in</strong>gs at<br />
all times even though, be<strong>in</strong>g Providential, it is itself outside time and space.<br />
Indeed its accomplishment assumes that <strong>the</strong> world is already encompassed<br />
by Div<strong>in</strong>e reality. The world as we know it will pass away, not physically but <strong>in</strong><br />
its present conceptual order with all its distorted emphases. Yet none <strong>of</strong> this<br />
can be forced: humank<strong>in</strong>d is free to choose. To <strong>the</strong> extent that we let go <strong>of</strong> this<br />
world, its passions and desires, and align ourselves with God’s purpose, we<br />
already enter to some degree <strong>in</strong>to <strong>the</strong> eschatological fulfillment, which br<strong>in</strong>gs<br />
us freedom. But to <strong>the</strong> extent that we hold on to this world and its allures,<br />
that freedom becomes only relative, more an <strong>in</strong>timation than <strong>the</strong> fullness.<br />
Christians believe that Christ palpably brought ‘<strong>the</strong> End’ <strong>in</strong>to ord<strong>in</strong>ary human<br />
time. For Berdyaev, <strong>the</strong> End is experienced through those true creative acts<br />
that lead o<strong>the</strong>rs to freedom. These actions to some degree also br<strong>in</strong>g history<br />
to an end, for <strong>the</strong> historcal narrative is noth<strong>in</strong>g o<strong>the</strong>r than a history <strong>of</strong> war,<br />
<strong>the</strong> cessation <strong>of</strong> freedom. The notion <strong>of</strong> <strong>the</strong> Apocalypse assumes a f<strong>in</strong>al<br />
resistance to Providence, and hence a ‘last battle.’ While Berdyaev does not<br />
discount such, he would emphasise it as a battle for <strong>the</strong> collective soul to<br />
choose <strong>the</strong> good and reject evil. Whatever, war and death paradoxically lead<br />
<strong>the</strong> collective conscious to a sense <strong>of</strong> <strong>the</strong> End. <strong>War</strong>, never to be advocated<br />
or condoned, yet <strong>in</strong>spires people to desire freedom; it also <strong>in</strong>spires<br />
creativity. Such creativity renews <strong>the</strong> world, re-creat<strong>in</strong>g it. On <strong>the</strong> largest<br />
possible scale <strong>the</strong>n, war engages humank<strong>in</strong>d with <strong>the</strong> End, for good or ill.<br />
5
Andrew White, ‘<strong>the</strong> Vicar <strong>of</strong> Baghdad’, <strong>in</strong> his article, Give <strong>Peace</strong> a Chance,<br />
br<strong>in</strong>gs us to <strong>the</strong> negotiat<strong>in</strong>g table and gives us a sense <strong>of</strong> <strong>the</strong> creative<br />
work <strong>in</strong>volved <strong>in</strong> negotiat<strong>in</strong>g peace at <strong>the</strong> political level <strong>in</strong> <strong>the</strong> Middle East<br />
among nations that are <strong>in</strong>tensely religious. Discussions lead<strong>in</strong>g to politicoreligious<br />
peace are built on <strong>in</strong>tellectual/spiritual foundations. It starts with<br />
streng<strong>the</strong>n<strong>in</strong>g relationships <strong>of</strong> persons, establish<strong>in</strong>g trust. The work usually<br />
suffers many setbacks, but eventually can br<strong>in</strong>g monumental social and<br />
spiritual rewards.<br />
Uri Avnery, a self–proclaimed secular Jew, wants us to dist<strong>in</strong>guish between<br />
true and false k<strong>in</strong>ds <strong>of</strong> political peace. Draw<strong>in</strong>g lessons from history, he<br />
applies <strong>the</strong>se various scenarios to a two–state solution between Israelis<br />
and Palest<strong>in</strong>ians. As one <strong>of</strong> its orig<strong>in</strong>al architects, he writes elsewhere that<br />
nations have to know sovereignty, preferably without dictatorship, before<br />
<strong>the</strong>y can taste <strong>the</strong> fundamentals <strong>of</strong> freedom. False amalgamation <strong>of</strong> cultures<br />
<strong>in</strong>to s<strong>in</strong>gle nation states that neglect cultural boundaries and identities,<br />
eventually break up <strong>in</strong>to <strong>in</strong>dependent sovereign states: Ireland and Nor<strong>the</strong>rn<br />
Ireland, for example; former Czechoslovakia <strong>in</strong>to Czechs and Slovaks;<br />
former Yugoslavia <strong>in</strong>to Serbs, Croatians, Bosnians, Slovenes etc; <strong>the</strong> former<br />
Soviet Union <strong>in</strong>to Belarus, Estonia, Latvia, Lithuania, Georgia, Ukra<strong>in</strong>e etc;<br />
<strong>the</strong> Kurds, left out dur<strong>in</strong>g <strong>the</strong> formation <strong>of</strong> Turkey, Syria and Iraq, are now<br />
seek<strong>in</strong>g <strong>the</strong>ir own sovereign state; and so it goes on. This natural tendency<br />
toward <strong>in</strong>dependent sovereignty along l<strong>in</strong>es <strong>of</strong> identity is <strong>the</strong> background for<br />
Avnery’s two–state solution between Israel and Palest<strong>in</strong>e.<br />
For <strong>the</strong> Rabbi Jonathan Sacks, <strong>in</strong> his recent book, Not <strong>in</strong> God’s Name:<br />
Confront<strong>in</strong>g Religious Violence, <strong>the</strong> key to peace is education. ‘<strong>War</strong>s are<br />
won with weapons,’ he writes, ’but it takes ideas to w<strong>in</strong> a peace.’ To this<br />
end, Dr Sacks explores <strong>the</strong> various k<strong>in</strong>ds <strong>of</strong> group dynamics that trigger<br />
religious violence <strong>in</strong> order to understand best how to defuse <strong>the</strong>m; also<br />
<strong>the</strong> counter-narratives <strong>in</strong> Hebrew Scriptures and Midrash that provide<br />
sangu<strong>in</strong>e means, such as role reversal, to overcome both <strong>the</strong> <strong>in</strong>dividual and<br />
corporate impulse to violence; and f<strong>in</strong>ally <strong>the</strong> eirenic recourse to <strong>the</strong> sages<br />
to clear up misunderstand<strong>in</strong>gs that religions <strong>the</strong>mselves <strong>in</strong>advertently have<br />
caused through <strong>the</strong>ir sacred writ<strong>in</strong>gs, especially when mis<strong>in</strong>terpreted by<br />
fundamentalists. Just as hatred and war are learned, so peace can be taught<br />
and learned. All this is set aga<strong>in</strong>st <strong>the</strong> background <strong>of</strong> a particularly virulent<br />
stra<strong>in</strong> <strong>of</strong> anti–Semitism that has taken root <strong>in</strong> <strong>the</strong> Islamic world s<strong>in</strong>ce <strong>the</strong><br />
Second World <strong>War</strong>.<br />
<strong>Peace</strong> is achievable only through a comb<strong>in</strong>ation <strong>of</strong> many discipl<strong>in</strong>es and<br />
perspectives com<strong>in</strong>g toge<strong>the</strong>r collaboratively. None <strong>of</strong> our authors say that<br />
6
peace is easy. To <strong>the</strong> contrary, it requires immense dedication, <strong>in</strong> patience<br />
and ‘long suffer<strong>in</strong>g’. How long is ‘long suffer<strong>in</strong>g’? All lovers <strong>of</strong> world peace<br />
should be advised, as <strong>the</strong>y prepare for <strong>the</strong> long haul, to expect to endure<br />
‘until your last breath.’<br />
QUESTIONS OF WAR AND PEACE<br />
IN THE THEOLOGY OF<br />
ARCHIMANDRITE SOPHRONY SAKHAROV<br />
(1896-1993)<br />
‘The greatest suffer<strong>in</strong>g, which I have cont<strong>in</strong>uously endured throughout my<br />
whole life, has been caused by <strong>the</strong> bitter and salty waves <strong>of</strong> hatred between<br />
people. There are no prayers that can stop and overcome this poison which<br />
fills <strong>the</strong> air <strong>of</strong> our planet with <strong>the</strong> stench <strong>of</strong> blood and <strong>the</strong> terror <strong>of</strong> death.<br />
The soul <strong>of</strong> man is tired <strong>of</strong> this exceed<strong>in</strong>gly sorrowful sight and desires no<br />
longer to cont<strong>in</strong>ue its days on earth dr<strong>in</strong>k<strong>in</strong>g from this “cup”.’<br />
Thus wrote Archimandrite Sophrony Sakharov towards <strong>the</strong> end <strong>of</strong> his long<br />
life. He was born <strong>in</strong> 1896 <strong>in</strong> Moscow and died <strong>in</strong> 1993 <strong>in</strong> his monastic home<br />
at Tolleshunt Knights <strong>in</strong> Essex. He lived through <strong>the</strong> whole <strong>of</strong> <strong>the</strong> twentieth<br />
century and was a witness to <strong>the</strong> greatest wars <strong>the</strong> world had ever seen – a<br />
tragic consummation <strong>of</strong> <strong>the</strong> history <strong>of</strong> Adam’s children, which he diagnosed<br />
with <strong>the</strong> short phrase, ‘<strong>the</strong> whole human corpus is sick’. 1<br />
My aim <strong>in</strong> this paper is to br<strong>in</strong>g <strong>in</strong>to sharper focus <strong>the</strong> problematic <strong>of</strong> war<br />
and peace <strong>in</strong> <strong>the</strong> <strong>the</strong>ology <strong>of</strong> Fr Sophrony. I shall seek to demonstrate that his<br />
works provide a uniquely consistent <strong>the</strong>ological response to what he called<br />
<strong>the</strong> ‘exceed<strong>in</strong>gly sorrowful sight’ <strong>of</strong> war <strong>in</strong> <strong>the</strong> twentieth century. I see my<br />
<strong>in</strong>vestigation as belong<strong>in</strong>g to <strong>the</strong> field <strong>of</strong> contemporary Orthodox <strong>the</strong>ology<br />
where <strong>the</strong> assessment <strong>of</strong> <strong>the</strong> significance <strong>of</strong> war for <strong>the</strong>ological thought<br />
is still very much <strong>in</strong> its <strong>in</strong>fancy. In <strong>the</strong> context <strong>of</strong> <strong>the</strong> grow<strong>in</strong>g number <strong>of</strong><br />
publications on <strong>the</strong> topic <strong>of</strong> war and Orthodox <strong>the</strong>ology, what appears to<br />
have rema<strong>in</strong>ed less developed is an engagement with monastic efforts to<br />
respond to <strong>the</strong> ultimate <strong>the</strong>ological questions on <strong>the</strong> nature <strong>of</strong> God and on<br />
div<strong>in</strong>e providence <strong>in</strong> <strong>the</strong> last century scarred by global military conflicts. It<br />
is here that Fr Sophrony’s contribution breaks new ground and deserves<br />
fur<strong>the</strong>r attention.<br />
Although I shall argue for <strong>the</strong> need to see war as a key factor, I do not claim<br />
that my read<strong>in</strong>g <strong>of</strong> Fr Sophrony’s works <strong>of</strong>fers <strong>the</strong> key to unlock<strong>in</strong>g <strong>the</strong><br />
1<br />
A. Sophrony, His Life is M<strong>in</strong>e, tr. by R. Edmonds (London: Mowbrays, 1977), p. 92.<br />
7
deeper secrets <strong>of</strong> his <strong>the</strong>ology. This clearly lies elsewhere, more with<strong>in</strong> <strong>the</strong><br />
reach <strong>of</strong> those who focus on his teach<strong>in</strong>g on pure prayer and <strong>the</strong> vision <strong>of</strong><br />
what he called <strong>the</strong> ‘great Light <strong>of</strong> Christ’. 1 Here he was an heir to <strong>the</strong> visionary<br />
tradition <strong>of</strong> Eastern Christianity, and especially <strong>of</strong> Athonite monasticism. The<br />
language he used to express himself, however, shows clearly how rooted he<br />
was <strong>in</strong> <strong>the</strong> reality <strong>of</strong> <strong>the</strong> twentieth century:<br />
I once read a newspaper account <strong>of</strong> an eng<strong>in</strong>eer test<strong>in</strong>g <strong>the</strong> jet eng<strong>in</strong>e <strong>of</strong> a<br />
plane who carelessly stepped <strong>in</strong>to <strong>the</strong> air stream, which caught and lifted<br />
him high <strong>of</strong>f <strong>the</strong> ground. See<strong>in</strong>g what had happened, his assistant quickly<br />
switched <strong>of</strong>f <strong>the</strong> eng<strong>in</strong>e. The mechanic fell to <strong>the</strong> ground, dead. Someth<strong>in</strong>g<br />
similar happens to <strong>the</strong> man <strong>of</strong> prayer: after be<strong>in</strong>g caught up <strong>in</strong>to ano<strong>the</strong>r<br />
sphere he returns to earth ‘dead’ (мертв) to fleshly <strong>in</strong>terest and worldly<br />
ga<strong>in</strong>s. He will not seek any career. He will not be too upset if he is rejected,<br />
nor will he be elated by praise. He forgets <strong>the</strong> past, does not cl<strong>in</strong>g to <strong>the</strong><br />
present or worry about his earthly future. A new life full <strong>of</strong> Light has opened<br />
before him and <strong>in</strong> him. The <strong>in</strong>fantile distractions (детские развлечения)<br />
that occupy <strong>the</strong> vast majority <strong>of</strong> people cease to <strong>in</strong>terest him. 2<br />
This passage <strong>of</strong>fers us a translation <strong>of</strong> <strong>the</strong> experience <strong>of</strong> ancient visionary<br />
sa<strong>in</strong>ts, such as John <strong>of</strong> Beverley, 3 or Symeon <strong>the</strong> New Theologian, 4 <strong>in</strong>to an<br />
idiom designed for a twentieth-century audience. The use <strong>of</strong> <strong>the</strong> jet eng<strong>in</strong>e<br />
illustration is a strik<strong>in</strong>g one. It may well be taken as one <strong>of</strong> those ‘fresh’ ra<strong>the</strong>r<br />
than ‘dead’ th<strong>in</strong>gs, to use an expression co<strong>in</strong>ed by Fr Andrew Louth 5 , which<br />
characterise this new type <strong>of</strong> <strong>the</strong>ology.<br />
The understand<strong>in</strong>g <strong>of</strong> this ‘fresh’ <strong>the</strong>ology needs a systematic <strong>in</strong>vestigation <strong>of</strong><br />
Fr Sophrony’s response to <strong>the</strong> problem <strong>of</strong> human suffer<strong>in</strong>g and, <strong>in</strong> particular,<br />
war. Fr Sophrony states:<br />
This is what I can say about myself. For over half a century now, I have<br />
been <strong>in</strong> cont<strong>in</strong>uous and terrible pa<strong>in</strong> as a witness to <strong>the</strong>nightmare <strong>of</strong><br />
men – who are all bro<strong>the</strong>rs – kill<strong>in</strong>g one ano<strong>the</strong>r. At times, this pa<strong>in</strong><br />
causes me to howl like a wild animal, to yelp like a poor dog whose<br />
paws have been crushed by a car. And just like <strong>the</strong> dog, shak<strong>in</strong>g from<br />
pa<strong>in</strong>, to crawl away from <strong>the</strong> paths <strong>of</strong> men. But when <strong>the</strong> pa<strong>in</strong> <strong>in</strong> <strong>the</strong><br />
1<br />
A. Sophrony, We Shall See Him as He Is, pp. 150–189<br />
2<br />
ibid. p. 68. Also, op.cit. His Life is M<strong>in</strong>e, p. 59.<br />
3<br />
See Folcard, Life <strong>of</strong> Sa<strong>in</strong>t John, Bishop <strong>of</strong> York, Chapter 11, <strong>in</strong> S. Wilson, The Life and After-life<br />
<strong>of</strong> St. John <strong>of</strong> Beverley. The Evolution <strong>of</strong> <strong>the</strong> Cult <strong>of</strong> an Anglo-Saxon Sa<strong>in</strong>t (Farnham: Ashgate, 2006).<br />
4<br />
Symeon <strong>the</strong> New Theologian, Ethical Discourses, 10, <strong>in</strong> J. Darrouzès (ed. and tr.), Syméon le<br />
nouveau Théologien, Traités théologiques et éthiques, SC 129 (Paris: Cerf, 1967), p. 324. See<br />
discussion <strong>in</strong> H. Alfeyev, St Symeon <strong>the</strong> New Theologian and Orthodox Tradition (Oxford: OUP,<br />
2000), chapter 9.<br />
5<br />
In a paper on Tradition and Innovation <strong>in</strong> <strong>the</strong> Theology <strong>of</strong> Fr Sophrony<br />
8
heart reaches <strong>the</strong> limits <strong>of</strong> our physical endurance, <strong>the</strong>n <strong>the</strong> <strong>in</strong>vocation<br />
<strong>of</strong> <strong>the</strong> Name <strong>of</strong> Jesus Christ br<strong>in</strong>gs PEACE which alone keeps us alive. 1<br />
In a sense, <strong>in</strong>asmuch as <strong>the</strong>y <strong>of</strong>fer a summary <strong>of</strong> his own spiritual journey, his<br />
words here are an epilogue to his own life. The fact that a human be<strong>in</strong>g could<br />
live with such <strong>in</strong>tense levels <strong>of</strong> pa<strong>in</strong> and still experience <strong>the</strong> consolation<br />
<strong>of</strong> div<strong>in</strong>e peace became for Fr Sophrony a w<strong>in</strong>dow <strong>in</strong>to a greater mystery.<br />
This mystery is our unique value as persons who become Christ-like by<br />
transport<strong>in</strong>g ourselves <strong>in</strong>to universal dimensions ‘whenever we suffer<br />
tribulation’. 2<br />
It is important to emphasize that war and peace clearly stand out as two<br />
important preoccupations <strong>in</strong> <strong>the</strong> forefront <strong>of</strong> Fr Sophrony’s spiritual<br />
consciousness. Let us exam<strong>in</strong>e <strong>the</strong>m <strong>in</strong> turn to see how he gives to each a<br />
new mean<strong>in</strong>g, and how <strong>the</strong>y contribute to his overall <strong>the</strong>ological vision.<br />
<strong>War</strong> or ‘Blessed Despair’?<br />
Fr Sophrony speaks <strong>of</strong> <strong>the</strong> lives <strong>of</strong> millions taken away with ‘<strong>in</strong>credible<br />
ferocity’. Christ had said that even <strong>the</strong> hairs on our heads ‘are all numbered’<br />
(Mat<strong>the</strong>w 10:30). But this statement and <strong>the</strong> affirmations that ‘God is love’<br />
and that bro<strong>the</strong>rly love is to be <strong>the</strong> govern<strong>in</strong>g pr<strong>in</strong>ciple <strong>of</strong> human life (1 John<br />
4:8, 1:5), were now rendered mean<strong>in</strong>gless by <strong>the</strong> massacres on <strong>the</strong> front<br />
l<strong>in</strong>es and <strong>the</strong> m ass murders <strong>in</strong> concentration camps. What is only h<strong>in</strong>ted<br />
at <strong>in</strong> <strong>the</strong> open<strong>in</strong>g page <strong>of</strong> St Silouan receives a fuller treatment <strong>in</strong> his ma<strong>in</strong><br />
autobiographical work We Shall See Him as He Is, published <strong>in</strong> 1985 when<br />
he was nearly 80 years old. The first chapter conta<strong>in</strong>s an extensive reflection<br />
on his experience <strong>of</strong> war. This is set <strong>in</strong> <strong>the</strong> context <strong>of</strong> a discussion on <strong>the</strong><br />
remembrance <strong>of</strong> death as <strong>the</strong> first step on <strong>the</strong> way to ascetic renunciation and,<br />
ultimately, true prayer. 3 What we are given is <strong>in</strong> fact a <strong>the</strong>ological framework<br />
support<strong>in</strong>g <strong>the</strong> practice <strong>of</strong> prayer as an antidote to <strong>the</strong> ‘black despair’ caused<br />
by <strong>the</strong> tragic reality <strong>of</strong> war. This emphasis is mirrored by references to <strong>the</strong><br />
First World <strong>War</strong> and <strong>the</strong> Russian Revolution.<br />
I frequently speak <strong>of</strong> ‘pa<strong>in</strong>’ and am <strong>of</strong>ten worried that not everyone will<br />
rightly understand this ascetic term. The pa<strong>in</strong> I write <strong>of</strong> is <strong>the</strong> leitmotiv <strong>of</strong><br />
my life <strong>in</strong> God. I cannot ignore it…. It is <strong>the</strong> pa<strong>in</strong> <strong>of</strong> <strong>the</strong> love <strong>of</strong> God which<br />
detaches <strong>the</strong> one who is pray<strong>in</strong>g from this world to transport him <strong>in</strong>to<br />
ano<strong>the</strong>r. The fiercer <strong>the</strong> spiritual pa<strong>in</strong>, <strong>the</strong> more vigorous <strong>the</strong> attraction to<br />
God. The more dynamic our plunge <strong>in</strong>to <strong>the</strong> depths <strong>of</strong> suffer<strong>in</strong>g, <strong>the</strong> surer<br />
1<br />
A. Sophrony, Тайнство христианской жизни [The Mystery <strong>of</strong> Christian Life], ‘Epilogue’, pp.<br />
260–261. See also, We Shall See Him as He Is, p. 88; Видеть Бога, p. 85.<br />
2<br />
Ibid., p. 76.<br />
3<br />
A. Sophrony, We Shall See Him as He Is, pp. 10–18.<br />
9
our spirit’s ascent <strong>in</strong>to heaven… The soul pull<strong>in</strong>g away from her normal<br />
conf<strong>in</strong>es and stretch<strong>in</strong>g up to <strong>the</strong> eternal God suffers. Hav<strong>in</strong>g felt <strong>the</strong> breath<br />
<strong>of</strong> <strong>the</strong> Holy Spirit, she sorrows more acutely. 1<br />
This passage <strong>in</strong>troduces a dist<strong>in</strong>ction which is crucial for <strong>the</strong> understand<strong>in</strong>g<br />
<strong>of</strong> <strong>the</strong> ascetical concept <strong>of</strong> pa<strong>in</strong>. The suffer<strong>in</strong>g <strong>of</strong> <strong>the</strong> soul, on which Fr<br />
Sophrony comments, is first and foremost an experience <strong>of</strong> pr<strong>of</strong>ound<br />
personal repentance and deep long<strong>in</strong>g for God. This is <strong>the</strong> upward ascent,<br />
as portrayed <strong>in</strong> <strong>the</strong> story <strong>of</strong> Moses go<strong>in</strong>g up Mount S<strong>in</strong>ai. This movement<br />
‘<strong>in</strong>to God’, however, is <strong>the</strong>n followed by a descent <strong>in</strong>to human apostasy.<br />
The pa<strong>in</strong> which comes from <strong>the</strong> suffer<strong>in</strong>g <strong>in</strong> <strong>the</strong> world toge<strong>the</strong>r with that<br />
<strong>of</strong> personal repentance can thus become an <strong>in</strong>strument for salvation. Later<br />
on, Fr Sophrony would call this comb<strong>in</strong>ation <strong>of</strong> prayerful despair ‘blessed’ 2<br />
precisely because it had helped him identify <strong>in</strong> his prayer with <strong>the</strong> suffer<strong>in</strong>g<br />
<strong>in</strong> <strong>the</strong> world, <strong>in</strong>clud<strong>in</strong>g that caused by war. 3<br />
One <strong>of</strong> <strong>the</strong> first consequences <strong>of</strong> <strong>the</strong> primordial Fall was fratricide…. To this<br />
day mank<strong>in</strong>d has not only failed to release itself from <strong>the</strong> spirit <strong>of</strong> fratricide<br />
but cont<strong>in</strong>ues to plunge ever deeper <strong>in</strong>to lethal delirium. The experience <strong>of</strong><br />
centuries has taught man noth<strong>in</strong>g. Victory through violence is always and<br />
<strong>in</strong>evitably short-term <strong>in</strong> this world. Translated <strong>in</strong>to eternity, it will prove a<br />
never-end<strong>in</strong>g disgrace. ‘All ye are brethren,’ said <strong>the</strong> Teacher-Christ. ‘One is<br />
your Fa<strong>the</strong>r, which is <strong>in</strong> heaven.’ (Mat<strong>the</strong>w 23:8-9) 4<br />
In a personal letter written to his close friend, Fr Boris Stark, who <strong>in</strong> 1952<br />
had returned to live with his family <strong>in</strong> Soviet Russia, 5 Fr Sophrony writes:<br />
It is not without surprise that we all observe how quickly humanity<br />
moves away from <strong>the</strong> Church, from Christ. For me <strong>the</strong> explanation for this<br />
phenomenon lies <strong>in</strong> <strong>the</strong> fact that already for half a century (s<strong>in</strong>ce 1914) <strong>the</strong><br />
whole Earth brea<strong>the</strong>s <strong>the</strong> air <strong>of</strong> never-end<strong>in</strong>g fratricide, and no one <strong>of</strong>fers<br />
repentance for this s<strong>in</strong>. It is only natural that <strong>in</strong> this state people do not<br />
dare to look up at <strong>the</strong> great Light <strong>of</strong> Christ. To believe <strong>in</strong> <strong>the</strong> good news <strong>of</strong><br />
Christ that all <strong>of</strong> us human be<strong>in</strong>gs are children <strong>of</strong> <strong>the</strong> Beg<strong>in</strong>n<strong>in</strong>g-less Creator<br />
<strong>of</strong> <strong>the</strong> world, to believe <strong>in</strong> our own eternity through <strong>the</strong> resurrection from<br />
<strong>the</strong> dead, to believe that a human be<strong>in</strong>g is <strong>the</strong> image <strong>of</strong> <strong>the</strong> Liv<strong>in</strong>g God – this<br />
1<br />
ibid. p. 88.<br />
2<br />
A. Sophrony, On Prayer, p. 50.<br />
3<br />
Ιbid., pp. 76–78.<br />
4<br />
A. Sophrony, On Prayer, pp. 111–12.<br />
5<br />
The collection was published posthumously <strong>in</strong>, A Sophrony, Письма к близким людям [Letters<br />
to Close Friends] (Moscow: Otchii Dom, 1997). On <strong>the</strong> context, see N. Sakharov, I Love Therefore<br />
I Am, p. 30.<br />
10
has now become beyond <strong>the</strong>ir strength, and <strong>the</strong> result is <strong>the</strong> exponential<br />
growth <strong>of</strong> universal apostasy.<br />
These views expressed <strong>in</strong> a private letter <strong>of</strong> 1966 are repeated <strong>in</strong> <strong>the</strong><br />
Epilogue to We Shall See Him as He Is published two decades later <strong>in</strong> which<br />
Fr Sophrony speaks <strong>of</strong> :<br />
...<strong>the</strong> extraord<strong>in</strong>arily black despair that envelops <strong>the</strong> whole universe.<br />
People <strong>of</strong> our day, <strong>of</strong>ten aga<strong>in</strong>st <strong>the</strong>ir will, become moral participants <strong>in</strong><br />
endless local and even planetary fratricide. As such – that is, as impenitent<br />
moral accomplices – <strong>the</strong>y naturally lose <strong>the</strong> grace <strong>of</strong> <strong>the</strong> Holy Spirit and<br />
are no longer able to believe <strong>in</strong> <strong>the</strong>ir immortality through resurrection.<br />
Nor do <strong>the</strong>y even seek to. In this self-condemnation to evanescence lies <strong>the</strong><br />
spiritual essence <strong>of</strong> despair. 1<br />
This passage’s central importance lies <strong>in</strong> <strong>the</strong> clear l<strong>in</strong>k it establishes between<br />
war and <strong>the</strong> universal nature <strong>of</strong> despair.<br />
<strong>Peace</strong>: <strong>the</strong> ‘Compassionate Heart’<br />
Fr Sophrony approaches peace exclusively as a spiritual reality. <strong>Peace</strong> for him<br />
is never merely <strong>the</strong> cessation <strong>of</strong> military conflict. <strong>War</strong> exists <strong>in</strong> this world,<br />
and this world alone. <strong>Peace</strong>, on <strong>the</strong> o<strong>the</strong>r hand, is not <strong>of</strong> this world; it is Christ<br />
himself. When he comes, he <strong>in</strong>spires his chosen servants with compassionate<br />
prayers for <strong>the</strong> world, which is how he himself wishes to relate to his creatures.<br />
When speak<strong>in</strong>g <strong>of</strong> <strong>the</strong> compassionate prayer <strong>in</strong> <strong>the</strong> heart Fr Sophrony refers<br />
to a well-known passage from St Isaac <strong>the</strong> Syrian on <strong>the</strong> compassionate heart.<br />
It is a heart on fire for <strong>the</strong> whole <strong>of</strong> creation, for humanity, for <strong>the</strong> birds,<br />
for <strong>the</strong> animals, for demons and for all that exists. At <strong>the</strong> recollection and<br />
at <strong>the</strong> sight <strong>of</strong> <strong>the</strong>m such a person’s eyes overflow with tears ow<strong>in</strong>g to <strong>the</strong><br />
vehemence <strong>of</strong> <strong>the</strong> compassion which grips his heart: as a result <strong>of</strong> his deep<br />
mercy his heart shr<strong>in</strong>ks and cannot bear to hear or look on any <strong>in</strong>jury or <strong>the</strong><br />
slightest suffer<strong>in</strong>g <strong>of</strong> anyth<strong>in</strong>g <strong>in</strong> creation. He even prays for <strong>the</strong> reptiles as a<br />
result <strong>of</strong> <strong>the</strong> great compassion which is poured out beyond measure – after<br />
<strong>the</strong> likeness <strong>of</strong> God – <strong>in</strong> his heart. 2<br />
In mak<strong>in</strong>g a reference to St Isaac, Fr Sophrony positions himself <strong>in</strong> cont<strong>in</strong>uity<br />
with <strong>the</strong> great spiritual masters <strong>of</strong> <strong>the</strong> Christian East. The centrality <strong>of</strong><br />
1<br />
A. Sophrony, We Shall See Him as He Is, p. 236 (modified). See also his On Prayer, p. 127.<br />
2<br />
Sebastian Brock’s translation <strong>in</strong>, The Heart <strong>of</strong> Compassion: Daily Read<strong>in</strong>gs with St Isaac <strong>the</strong> Syrian,<br />
ed. by A.M. Allch<strong>in</strong> (London: Darton, Longman and Todd, 1989), p. 9. The central importance <strong>of</strong><br />
this passage for <strong>the</strong> patristic and <strong>the</strong> modern Orthodox tradition is discussed <strong>in</strong> M. Kallistos <strong>War</strong>e,<br />
‘Dare We Hope For <strong>the</strong> Salvation <strong>of</strong> All: Origen, St Gregory <strong>of</strong> Nyssa and St Isaac <strong>the</strong> Syrian’, <strong>in</strong><br />
Id., The Collected Works, Vol. I, The Inner K<strong>in</strong>gdom (Crestwood, New York: St Vladimir’s Sem<strong>in</strong>ary<br />
Press, 2001), pp. 193–215.<br />
11
compassion for <strong>the</strong> world is <strong>the</strong> hallmark <strong>of</strong> this tradition. Fr Sophrony<br />
arrived on Mt Athos to discover this tradition and dedicate his life to it. The<br />
experience <strong>of</strong> <strong>the</strong> heart ignited by <strong>the</strong> Spirit <strong>in</strong> prayer for <strong>the</strong> world was for<br />
him a ‘foretaste <strong>of</strong> eternity’ (опыт вечности), 1 a moment stolen from time,<br />
and for all souls tossed and tormented by <strong>the</strong> heavy storms <strong>of</strong> ‘planetary<br />
fratricide’ – a harbour <strong>of</strong> safety <strong>in</strong> <strong>the</strong> ocean <strong>of</strong> div<strong>in</strong>e peace. Here true peace<br />
was thus <strong>the</strong> gift <strong>of</strong> <strong>the</strong> Spirit. It came with <strong>the</strong> vision <strong>of</strong> Christ himself <strong>in</strong><br />
<strong>the</strong> manner <strong>in</strong> which he appeared to <strong>the</strong> young Silouan who had ‘beheld <strong>the</strong><br />
liv<strong>in</strong>g Christ’ with ‘his heart and body… filled with fire <strong>of</strong> such force that had<br />
<strong>the</strong> vision cont<strong>in</strong>ued for ano<strong>the</strong>r <strong>in</strong>stant, he must have expired’. The vision<br />
had lasted only for a moment. And yet, as Fr Sophrony who lived with St<br />
Silouan <strong>in</strong> <strong>the</strong> last decades <strong>of</strong> his life testifies, afterwards <strong>the</strong> staretz had<br />
never been able to forget <strong>the</strong> ‘<strong>in</strong>expressibly gentle, <strong>in</strong>f<strong>in</strong>itely lov<strong>in</strong>g, joyous<br />
gaze <strong>of</strong> Christ full <strong>of</strong> peace’. 2<br />
The post-Adamic status quo <strong>of</strong> constant military conflict is thus not devoid<br />
<strong>of</strong> peace. However, this reality is understood solely as a gift. It comes<br />
from <strong>the</strong> Spirit who <strong>in</strong>spires genu<strong>in</strong>e prayer by fill<strong>in</strong>g <strong>the</strong> heart <strong>of</strong> God’s<br />
chosen ones with Christ’s own compassion for <strong>the</strong> world. The paradoxical<br />
conclusion <strong>of</strong> <strong>the</strong>se affirmations is that peace could exist even dur<strong>in</strong>g<br />
wartime. Such is <strong>the</strong> outl<strong>in</strong>e <strong>of</strong> Fr Sophrony’s discussion <strong>of</strong> war and peace<br />
<strong>in</strong> all his major works. Quite apart from its destruction <strong>of</strong> millions <strong>of</strong> lives,<br />
‘strangled with <strong>in</strong>credible ferocity’ as Fr Sophrony laments, war’s grip was<br />
powerful enough to cause humanity to lose sight <strong>of</strong> its eternal dest<strong>in</strong>y.<br />
This is where Fr Sophrony perceived <strong>the</strong> worst effects <strong>of</strong> war as universal<br />
despair (отчаяние), annihilat<strong>in</strong>g <strong>the</strong> ‘hope’ or, <strong>in</strong> <strong>the</strong> words <strong>of</strong> <strong>the</strong> Creed, <strong>the</strong><br />
‘expectation’ (чаяние) <strong>of</strong> eternal life. 3 Yet for those whose lives were spared<br />
but whose hearts could never forget, this despair could become salvific if<br />
<strong>the</strong>ir hearts would learn, through suffer<strong>in</strong>g, to embrace <strong>the</strong> whole world<br />
with compassion <strong>in</strong> <strong>the</strong>ir prayer. Fr Sophrony’s references to peace are thus<br />
<strong>in</strong> <strong>the</strong> context <strong>of</strong> his discussion <strong>of</strong> this God-given prayer for <strong>the</strong> world. Here<br />
was a peace which could never be reduced to <strong>the</strong> absence <strong>of</strong> human conflict.<br />
To sum up: I have argued for <strong>the</strong> need to see Fr Sophrony’s preoccupation<br />
with military conflict as play<strong>in</strong>g a key role <strong>in</strong> shap<strong>in</strong>g his <strong>the</strong>ological vision.<br />
My claim is that <strong>the</strong> fratricide, suffer<strong>in</strong>g and despair which war causes provide<br />
a historical and <strong>the</strong>ological context for his th<strong>in</strong>k<strong>in</strong>g as a whole, visible<br />
as an underly<strong>in</strong>g frame or an external border <strong>in</strong> all his major works. The<br />
1<br />
See <strong>the</strong> Russian subtitle <strong>in</strong> A. Sophrony, Св. Силуан, p. 60.<br />
2<br />
A. Sophrony, St Silouan, p. viii.<br />
3<br />
‘Talk to <strong>the</strong> Community’ on 18 November 1991, <strong>in</strong> A. Sophrony, Духовные Беседы, vol. 2 (Εseex,<br />
2007), p. 185.<br />
12
establishment <strong>of</strong> this border allows us to perceive not only <strong>the</strong> scale <strong>of</strong><br />
his creative th<strong>in</strong>k<strong>in</strong>g on <strong>the</strong> topic <strong>of</strong> war and peace, but also to see what<br />
dist<strong>in</strong>guishes him <strong>in</strong> <strong>the</strong> great tradition <strong>of</strong> compassionate prayer to which<br />
he belongs.<br />
Krastu Banev<br />
Krastu Banev is a lecturer <strong>in</strong> <strong>the</strong> Department <strong>of</strong> Theology and Religion at <strong>the</strong> University <strong>of</strong><br />
Durham. This is an abridged version <strong>of</strong> <strong>the</strong> author’s much longer paper <strong>of</strong> <strong>the</strong> same title, published<br />
by <strong>the</strong> Journal <strong>of</strong> Eastern Christian Studies this year. This can be accessed at http://www.academia.<br />
edu/12191901/Questions_<strong>of</strong>_<strong>War</strong>_and_<strong>Peace</strong>_<strong>in</strong>_<strong>the</strong>_<strong>the</strong>ology_<strong>of</strong>_Archimandrite_Sophrony_<br />
Sakharov_1896-1993_Journal_<strong>of</strong>_Eastern_Christian_Studies_66_3-4_91-123<br />
THE BESIEGED:<br />
SPIRITUAL SURVIVAL UNDER<br />
EXTREME CIRCUMSTANCES<br />
“Without <strong>the</strong>ir spiritual strength – a strength that went beyond words – this<br />
city would not have survived.”<br />
In <strong>the</strong> summer <strong>of</strong> 1999, I went to St Petersburg to talk to survivors <strong>of</strong> <strong>the</strong><br />
1941-1943 siege <strong>of</strong> Len<strong>in</strong>grad, as <strong>the</strong> city was <strong>the</strong>n called dur<strong>in</strong>g <strong>the</strong> Soviet<br />
period. This siege by German and F<strong>in</strong>nish forces lasted almost 900 days.<br />
Hitler’s objective was to ‘raze <strong>the</strong> city from <strong>the</strong> face <strong>of</strong> <strong>the</strong> earth’. In <strong>the</strong> first<br />
w<strong>in</strong>ter rations fell to one slice <strong>of</strong> bread a day for non-manual workers; on some<br />
days <strong>the</strong>re was no bread at all. Temperatures dropped to m<strong>in</strong>us 40 degrees<br />
centigrade; homes had no runn<strong>in</strong>g water, gas or electricity. People endured<br />
constant shell<strong>in</strong>g and bombardment. Half <strong>the</strong> city <strong>of</strong> three million died.<br />
It is not surpris<strong>in</strong>g that people cracked under pressure with some<br />
resort<strong>in</strong>g to <strong>the</strong>ft and cannibalism. It was common to f<strong>in</strong>d corpses on <strong>the</strong><br />
street with pieces <strong>of</strong> <strong>the</strong>ir flesh hacked away. It was dangerous to go out<br />
alone <strong>in</strong> some parts <strong>of</strong> <strong>the</strong> city dur<strong>in</strong>g that first w<strong>in</strong>ter as people were<br />
frequently murdered for <strong>the</strong>ir flesh. There were cases <strong>of</strong> parents los<strong>in</strong>g<br />
<strong>the</strong>ir m<strong>in</strong>ds and kill<strong>in</strong>g and eat<strong>in</strong>g <strong>the</strong>ir own children. What was surpris<strong>in</strong>g<br />
to me was that so many people were able to survive when <strong>the</strong>ir rations<br />
were too small to susta<strong>in</strong> human life. I wanted to know how <strong>the</strong>y did so.<br />
My question was not entirely academic. I had reached a turn<strong>in</strong>g po<strong>in</strong>t <strong>in</strong> my<br />
life where I knew I could no longer cont<strong>in</strong>ue to live as I had throughout my<br />
adulthood, drown<strong>in</strong>g depression <strong>in</strong> alcohol. But before I left for Russia that<br />
summer, I saw no real alternative.<br />
* * *<br />
13
Nelly Pozner, a music teacher, was eight years old when war broke out. She<br />
described ‘siege life’ to me from <strong>the</strong> po<strong>in</strong>t <strong>of</strong> view <strong>of</strong> a child:<br />
Th<strong>in</strong>gs became very hard after Papa left for <strong>the</strong> front. The water was cut <strong>of</strong>f.<br />
We had to go to <strong>the</strong> river with buckets and boil <strong>the</strong> water before we could<br />
dr<strong>in</strong>k it. One day my mo<strong>the</strong>r came back <strong>in</strong> tears without <strong>the</strong> bucket. She told<br />
me she had been bend<strong>in</strong>g over an ice hole <strong>in</strong> <strong>the</strong> Fontanka when she saw a<br />
human head beneath <strong>the</strong> water. In her horror she let go <strong>of</strong> <strong>the</strong> bucket. After<br />
that she had to use a kettle. It only held two litres and emptied so quickly<br />
that Mamma would cry as she pulled on her felt boots aga<strong>in</strong>.<br />
Our furniture began to disappear. And our clo<strong>the</strong>s… We exchanged <strong>the</strong>m for<br />
glue. It gave <strong>of</strong>f a revolt<strong>in</strong>g smell as we heated it. Then we let it congeal <strong>in</strong>to<br />
a sort <strong>of</strong> aspic, which we ate with v<strong>in</strong>egar, mustard and bay leaves – we had<br />
<strong>the</strong>se left over from before <strong>the</strong> war. It would damage your <strong>in</strong>test<strong>in</strong>es if you<br />
ate it hot. The hardest part was wait<strong>in</strong>g for <strong>the</strong> glue to cool down.<br />
One day I was at <strong>the</strong> baker’s with my mo<strong>the</strong>r. We collected our ration – 125<br />
grammes for each <strong>of</strong> us – when suddenly a youth rushed up, knocked <strong>in</strong>to<br />
my mo<strong>the</strong>r and snatched <strong>the</strong> bread from her hands. He ran <strong>of</strong>f. Mamma<br />
cried out <strong>in</strong> her loud operatic voice. A patrol <strong>of</strong> soldiers was pass<strong>in</strong>g. They<br />
ran after <strong>the</strong> boy, caught him and brought him back to <strong>the</strong> shop. The boy had<br />
already sunk his teeth <strong>in</strong>to <strong>the</strong> bread. The soldiers asked my mo<strong>the</strong>r, ‘Was it<br />
him?’ ‘No,’ she said, ‘It was not him.’ Thieves were shot on <strong>the</strong> spot.<br />
People said <strong>the</strong>y learned to tell from <strong>the</strong> eyes when someone was lost. Nelly<br />
said she had never forgotten those <strong>of</strong> <strong>the</strong> thief.<br />
His eyes were expressionless, like those you see today <strong>in</strong> <strong>the</strong> faces <strong>of</strong> drug<br />
addicts, eyes that are no longer human. Perhaps it was already too late for<br />
that boy.<br />
Those who understood that <strong>the</strong> spirit began to die before <strong>the</strong> body strove to<br />
rema<strong>in</strong> alive by shar<strong>in</strong>g what <strong>the</strong>y had. Ivan Dmitriev, a celebrated stage and<br />
film actor, told me that he had had a daughter who was killed <strong>in</strong> a bomb<strong>in</strong>g<br />
raid.<br />
We buried her at Serafimovskoye cemetery. On <strong>the</strong> way back I came across<br />
a little boy abandoned <strong>in</strong> <strong>the</strong> street. He was about two years old, filthy,<br />
dressed <strong>in</strong> an adult’s quilted jacket. I decided to adopt that boy, but I was<br />
faced with <strong>the</strong> problem <strong>of</strong> how to feed him. My ration was not enough for<br />
two, even for a child. So I <strong>in</strong>troduced him to my comrades. Each one <strong>of</strong> <strong>the</strong>m<br />
donated five grams from <strong>the</strong>ir 50 gram sugar ration.<br />
14
Performers received slightly higher rations but never<strong>the</strong>less many starved<br />
to death. ‘It was an act <strong>of</strong> great courage on <strong>the</strong> part <strong>of</strong> my fellow actors,’<br />
Dmitriev emphasised.<br />
When you are starv<strong>in</strong>g five grams seems an enormous amount to give away.<br />
But <strong>in</strong> fact it was <strong>the</strong> people who gave to o<strong>the</strong>rs who survived. The person<br />
who withdrew <strong>in</strong>to himself, who ate his ration all at once under his blankets<br />
– and I saw this happen – usually died.<br />
This was a <strong>the</strong>me I heard time and aga<strong>in</strong> – those who shared what little<br />
<strong>the</strong>y had were more likely to survive. 1 Those with no food to share gave<br />
<strong>of</strong> <strong>the</strong>mselves <strong>in</strong> whatever way <strong>the</strong>y could. They taught; <strong>the</strong>y nursed;<br />
<strong>the</strong>y performed. For example, aga<strong>in</strong>st all odds, a <strong>the</strong>atre rema<strong>in</strong>ed open<br />
throughout <strong>the</strong> siege, with a mortuary by <strong>the</strong> box <strong>of</strong>fice for those actors who<br />
died on stage or <strong>in</strong> <strong>the</strong> w<strong>in</strong>gs. Ludmila Grigorievna, who has edited several<br />
siege documentaries, told me:<br />
Shows used to beg<strong>in</strong> at four <strong>in</strong> <strong>the</strong> afternoon as bomb<strong>in</strong>g raids were less<br />
frequent <strong>the</strong>n. Audiences went to <strong>the</strong> <strong>the</strong>atre hungry and sat <strong>in</strong> <strong>the</strong>ir felt<br />
boots and fur coats. They relished a bit <strong>of</strong> light and luxury, <strong>the</strong> décor, <strong>the</strong><br />
costumes. It was medic<strong>in</strong>e. When people were too weak to clap <strong>the</strong>y bowed<br />
to <strong>the</strong> actors <strong>in</strong>stead.<br />
Evgenii L<strong>in</strong>d, director <strong>of</strong> St Petersburg Museum, And <strong>the</strong> Muses Were Not<br />
Silenced, put <strong>the</strong> importance <strong>of</strong> <strong>the</strong> <strong>the</strong>atre succ<strong>in</strong>ctly:<br />
Imag<strong>in</strong>e a person half dead from hunger walk<strong>in</strong>g <strong>of</strong>f <strong>the</strong> frozen street <strong>in</strong>to a<br />
place where chandeliers blaze, where <strong>the</strong>re is music and laughter. A person<br />
who laughs is unvanquished.<br />
Actors, musicians and dancers discovered <strong>the</strong> mutually life-susta<strong>in</strong><strong>in</strong>g<br />
power <strong>of</strong> <strong>the</strong>ir work. Trumpet-player, Arkadii Kotlyarskii, expla<strong>in</strong>ed how he<br />
survived at <strong>the</strong> front, play<strong>in</strong>g before <strong>the</strong> troops defend<strong>in</strong>g Len<strong>in</strong>grad.<br />
Enterta<strong>in</strong>ment is an exchange between you and your audience... It is <strong>the</strong><br />
very breath <strong>of</strong> life to an actor, poet or musician. When you enterta<strong>in</strong> people<br />
who are far from home, <strong>the</strong>y welcome you as though you were a member<br />
<strong>of</strong> <strong>the</strong>ir own family. The gratitude <strong>of</strong> those troops overwhelmed me. When<br />
you go out hungry <strong>in</strong> front <strong>of</strong> a thousand soldiers <strong>the</strong>y revive you. Their<br />
gratitude kept me alive.<br />
1<br />
There are parallels here with <strong>the</strong> concentration camps. In Man’s Search for Mean<strong>in</strong>g, Victor Frankl<br />
recalls: ‘We who lived <strong>in</strong> concentration camps can remember <strong>the</strong> men who walked through <strong>the</strong><br />
huts comfort<strong>in</strong>g o<strong>the</strong>rs, giv<strong>in</strong>g away <strong>the</strong>ir last piece <strong>of</strong> bread. They may have been few <strong>in</strong> number,<br />
but <strong>the</strong>y <strong>of</strong>fer sufficient pro<strong>of</strong> that everyth<strong>in</strong>g can be taken from a man but one th<strong>in</strong>g: <strong>the</strong> last <strong>of</strong><br />
human freedoms – to choose one’s attitude <strong>in</strong> any given set <strong>of</strong> circumstances, to choose one’s own<br />
way.’<br />
15
It was particularly hard for children. Nelly Pozner said:<br />
I lay <strong>in</strong> bed, too weak to move, with <strong>the</strong> most terrible feel<strong>in</strong>g <strong>of</strong> be<strong>in</strong>g<br />
unneeded, redundant, useless. As I understand it, happ<strong>in</strong>ess is <strong>the</strong> sense <strong>of</strong><br />
be<strong>in</strong>g wanted, <strong>of</strong> be<strong>in</strong>g <strong>of</strong> use to o<strong>the</strong>rs. Dur<strong>in</strong>g <strong>the</strong> siege I suffered greatly<br />
because I felt I was <strong>of</strong> no use to anyone.<br />
Yet <strong>in</strong> her state <strong>of</strong> suffer<strong>in</strong>g, Nelly discovered her own <strong>in</strong>ner resources:<br />
When <strong>the</strong> hunger became unbearable, I would tell myself that one day <strong>the</strong>re<br />
would be water and sweets and <strong>the</strong> c<strong>in</strong>ema aga<strong>in</strong>. In my m<strong>in</strong>d I would re-run<br />
all <strong>the</strong> shows I had seen at <strong>the</strong> children’s <strong>the</strong>atre. Then I would revisit <strong>the</strong><br />
palaces my grandmo<strong>the</strong>r had shown me before <strong>the</strong> war – Pavlovsk, Peterh<strong>of</strong>,<br />
Oranienbaum… <strong>in</strong> my m<strong>in</strong>d I would slide along <strong>the</strong>ir floors, through <strong>the</strong>ir<br />
galleries, <strong>in</strong> <strong>the</strong> felt slippers <strong>the</strong>y gave you to protect <strong>the</strong> parquet.<br />
<strong>Face</strong>d with a stark choice, Len<strong>in</strong>graders discovered deep spiritual resources<br />
with<strong>in</strong> <strong>the</strong>mselves. Alexander Boldyrev, an orientalist at <strong>the</strong> Hermitage<br />
Museum, wrote <strong>in</strong> his diary that:<br />
…death sucks one towards it like a current beneath a narrow bridge. As<br />
soon as you lower your guard you have to redouble your efforts to escape it.<br />
His diary 1 became his lifel<strong>in</strong>e. He wrote that as <strong>the</strong> siege wore on he began to<br />
realise its significance. It was more important to him than all his o<strong>the</strong>r work:<br />
…it would be more than a miserable record <strong>of</strong> food consumed, more than<br />
a death rattle, it would be a truthful witness to <strong>the</strong> time... And <strong>the</strong>re arises<br />
<strong>in</strong> my m<strong>in</strong>d’s eye an undreamed <strong>of</strong> pleasure: a study, warm and light. Alive,<br />
well-fed, clean and calm, I sit and write. All horrors are <strong>in</strong> <strong>the</strong> past. Siege<br />
Notes are about <strong>the</strong> past and <strong>in</strong> <strong>the</strong> past. The diary is f<strong>in</strong>ished, and I am<br />
prepar<strong>in</strong>g it for o<strong>the</strong>rs to read.<br />
This was written on 15 th December 1942. The siege had still ano<strong>the</strong>r year<br />
to run, but Boldyrev’s spirit was already vault<strong>in</strong>g over <strong>the</strong> horrors. The<br />
Hermitage Museum managed to evacuate two thirds <strong>of</strong> its collection by tra<strong>in</strong><br />
to shelters <strong>in</strong> <strong>the</strong> Ural mounta<strong>in</strong>s. Most <strong>of</strong> <strong>the</strong> staff not mobilised to fight,<br />
stayed. Two thousand men and women lived <strong>in</strong> <strong>the</strong> museum’s basement<br />
shelters; <strong>the</strong>y gave lectures, wrote papers. When not on fire-watch duty, <strong>the</strong>y<br />
spent <strong>the</strong>ir time shar<strong>in</strong>g all <strong>the</strong>y knew with each o<strong>the</strong>r, <strong>the</strong> older with <strong>the</strong><br />
younger, so that <strong>the</strong>ir expertise would not die with <strong>the</strong>m. They said it helped<br />
<strong>the</strong>m bear <strong>the</strong>ir hunger.<br />
1<br />
‘Osadnaya Zapis’ [Siege Notes], Alexander Boldyrev, published posthumously, Yevropaiskiy Dom,<br />
St Ptersburg, 1998.<br />
16
Never <strong>in</strong> my life, whe<strong>the</strong>r before <strong>the</strong> siege or after it, have I had such a<br />
def<strong>in</strong>ite, clearly def<strong>in</strong>ed aim <strong>in</strong> life…People acquired an amaz<strong>in</strong>g <strong>in</strong>tegrity…I<br />
felt as though someth<strong>in</strong>g with<strong>in</strong> me had been unleashed, set free…And<br />
[under shell<strong>in</strong>g] I would th<strong>in</strong>k what a fool I had been, liv<strong>in</strong>g <strong>the</strong> way I used<br />
to live!<br />
So wrote Pavel Gubchevsky, a researcher at <strong>the</strong> Hermitage.<br />
Despite <strong>the</strong> <strong>of</strong>ficial a<strong>the</strong>ism <strong>of</strong> <strong>the</strong> Soviet Union some ten churches rema<strong>in</strong>ed<br />
open throughout <strong>the</strong> siege. Nelly Pozner told me that her mo<strong>the</strong>r used to go<br />
and pray.<br />
When Papa left for <strong>the</strong> front, Granny gave him an icon, although he was a<br />
Jew. She and my mo<strong>the</strong>r prayed over him. Papa took <strong>the</strong> icon and kept it <strong>in</strong><br />
his pocket throughout <strong>the</strong> war. He never received a s<strong>in</strong>gle wound. S<strong>in</strong>ce <strong>the</strong><br />
war I have taken religion very seriously.<br />
Fa<strong>the</strong>r Andrei, a priest at <strong>the</strong> Alexander Nevsky Lavra, was born <strong>in</strong> 1945 to a<br />
family who had lived through <strong>the</strong> siege:<br />
For a Christian, <strong>the</strong> siege was not a separate part <strong>of</strong> life. It was just someth<strong>in</strong>g<br />
else to be lived. Death lost its fear – look at people who work <strong>in</strong> hospices,<br />
<strong>the</strong>y grow used to death. As for <strong>the</strong> bombs, people could tell by <strong>the</strong>ir whistle<br />
whe<strong>the</strong>r to run and take shelter or not.<br />
People even got used to <strong>the</strong> corpses, piled up everywhere like <strong>the</strong> carcasses<br />
<strong>of</strong> pigs and cattle you see <strong>in</strong> butchers’ vans. They couldn’t do anyth<strong>in</strong>g about<br />
<strong>the</strong> situation. It was a form <strong>of</strong> resignation. You got used to it, but it was not a<br />
situation you could accept. When you step on a corpse because you haven’t<br />
<strong>the</strong> strength to move around it, that you must not get used to. You must be<br />
aware <strong>of</strong> what you are do<strong>in</strong>g. You must pray and ask its forgiveness. If you<br />
do not, you are lost.<br />
Ksenia Matus, who played oboe <strong>in</strong> <strong>the</strong> Len<strong>in</strong>grad premier <strong>of</strong> Shostakovich’s<br />
Seventh Symphony, read to me <strong>the</strong> follow<strong>in</strong>g diary excerpts:<br />
December 31 st 1941: A new year beg<strong>in</strong>s. All over <strong>the</strong> world people are<br />
celebrat<strong>in</strong>g but what can we <strong>in</strong> Len<strong>in</strong>grad hope for? No one knows. Perhaps<br />
each <strong>of</strong> us can expect to meet only death. How I long to go out <strong>in</strong>to <strong>the</strong><br />
deep countryside... to lie <strong>in</strong> a valley somewhere, <strong>in</strong> long grass and let <strong>the</strong><br />
sun warm my frozen bones. I want to see space around me, so much space<br />
that <strong>the</strong> eye cannot take it all <strong>in</strong> at once. I want to listen to nature’s music,<br />
<strong>the</strong> babble <strong>of</strong> a stream, birdsong, <strong>the</strong> rustle <strong>of</strong> grass; <strong>the</strong> enchant<strong>in</strong>g music<br />
that no <strong>in</strong>strument can recreate. Oh, God, how much beauty <strong>the</strong>re is <strong>in</strong> this<br />
world, only not <strong>in</strong> ours.<br />
17
When <strong>the</strong> Shostakovich score was flown <strong>in</strong>to <strong>the</strong> city, Ksenia and o<strong>the</strong>r<br />
surviv<strong>in</strong>g members <strong>of</strong> <strong>the</strong> radio symphony orchestra practised under<br />
<strong>the</strong> direction <strong>of</strong> Karl Ilych Eliasberg. Ksenia said <strong>the</strong> musicians had to be<br />
helped up <strong>the</strong> stairs and could rehearse for only fifteen m<strong>in</strong>utes at a time.<br />
Never<strong>the</strong>less, <strong>the</strong> symphony was performed publicly <strong>in</strong> Len<strong>in</strong>grad’s Astoria<br />
hotel on August 9th 1942, <strong>the</strong> day Hitler had chosen to celebrate <strong>the</strong> fall <strong>of</strong><br />
<strong>the</strong> city. It was broadcast both to <strong>the</strong> city and <strong>the</strong> besieg<strong>in</strong>g forces.<br />
August 9 th made a great difference. The shell<strong>in</strong>g and bomb<strong>in</strong>g and hunger<br />
cont<strong>in</strong>ued but I knew I had accomplished an important deed – that I was <strong>of</strong><br />
use to <strong>the</strong> city.<br />
A less well-known spiritual gift was broadcast live <strong>the</strong> previous November<br />
1941 to <strong>the</strong> besieg<strong>in</strong>g forces: Beethoven’s N<strong>in</strong>th Symphony, with a choir <strong>of</strong><br />
120 starv<strong>in</strong>g men and women summon<strong>in</strong>g all <strong>the</strong>ir strength to s<strong>in</strong>g Ode to<br />
Joy to <strong>the</strong> German troops surround<strong>in</strong>g <strong>the</strong> city.<br />
The ability <strong>of</strong> siege survivors to harness deep spiritual reserves was perhaps<br />
most vividly expressed by a 70 year-old doctor, Pr<strong>of</strong>essor Svet Tikhv<strong>in</strong>skii.<br />
Svet was twelve at <strong>the</strong> outbreak <strong>of</strong> war.<br />
After my family left for <strong>the</strong> front, I ga<strong>the</strong>red lumps <strong>of</strong> coal from <strong>the</strong> railway<br />
l<strong>in</strong>e. I made wick and oil lamps to light my room. I went to <strong>the</strong> Neva for<br />
water. I slept on a metal bedstead with a board laid across it. I had one<br />
th<strong>in</strong> blanket for cover<strong>in</strong>g. I was used to austere conditions. I was brought<br />
up <strong>in</strong> a military family. I cut up my lea<strong>the</strong>r boots, boiled and ate <strong>the</strong>m. I<br />
ate all <strong>the</strong> carpenter’s glue <strong>in</strong> <strong>the</strong> house and <strong>the</strong>n boiled sawdust. There<br />
was a vegetable warehouse <strong>in</strong> <strong>the</strong> neighbourhood. In <strong>the</strong> course <strong>of</strong> decades<br />
vegetables had rotted and formed a layer over <strong>the</strong> floor. I dug up that earth<br />
and ate it. Then as w<strong>in</strong>ter approached I went to <strong>the</strong> army and asked <strong>the</strong>m<br />
to take me <strong>in</strong>. I told <strong>the</strong>m my fa<strong>the</strong>r was a general and I didn’t want to die. I<br />
said I was prepared to do anyth<strong>in</strong>g, any work at all, if <strong>the</strong>y would just let me<br />
live with <strong>the</strong>m.They agreed, even though my fa<strong>the</strong>r was not a general but a<br />
colonel <strong>in</strong> <strong>the</strong> medical service. I stayed with <strong>the</strong>m for a few months. In <strong>the</strong><br />
end <strong>the</strong>y sent me away to study. I left my comrades with tears <strong>in</strong> my eyes.<br />
Their part<strong>in</strong>g words were, ‘Lad, live for us, study for us.’ Of 900 men, only<br />
one returned from <strong>the</strong> war.<br />
Svet began to tra<strong>in</strong> as a gymnast <strong>in</strong> <strong>the</strong> Empress Elizabeth’s former palace<br />
that had been converted <strong>in</strong>to a school and orphanage.<br />
Each day I cycled all <strong>the</strong> way across <strong>the</strong> city from <strong>the</strong> Vyborg Side, sometimes<br />
through shell<strong>in</strong>g and artillery fire. I was very serious about my tra<strong>in</strong><strong>in</strong>g. I<br />
became a gymnast, perform<strong>in</strong>g with my troupe <strong>in</strong> hospitals, schools and<br />
18
<strong>the</strong>atre halls. There was a strong sense <strong>of</strong> collectivism among us, which<br />
more than anyth<strong>in</strong>g else helped me to survive.<br />
I was a communist <strong>the</strong>n. And I rema<strong>in</strong> one today. I cannot betray my ideals.<br />
I jo<strong>in</strong>ed <strong>the</strong> party <strong>in</strong> 1948; I have been a member for over 50 years. Like my<br />
parents before me, I live for society.<br />
The siege set <strong>the</strong> Pr<strong>of</strong>essor on a trajectory <strong>of</strong> <strong>in</strong>ner exploration that lasted his<br />
whole lifetime. He told me:<br />
Two months ago I skied to <strong>the</strong> North Pole. Our success <strong>in</strong> that expedition was<br />
due to outstand<strong>in</strong>g organisation, self-discipl<strong>in</strong>e and mutual cooperation.<br />
For that I owe a debt <strong>of</strong> gratitude to <strong>the</strong> war. It accustomed me to front-l<strong>in</strong>e<br />
conditions, <strong>in</strong> which noth<strong>in</strong>g is your own, you hold everyth<strong>in</strong>g <strong>in</strong> common.<br />
We visited some schools <strong>in</strong> Arctic towns to give talks about our experience.<br />
Yesterday I received some letters from <strong>the</strong> children who heard me speak. It’s<br />
hard to read <strong>the</strong>m, I get emotional… They show that we signify someth<strong>in</strong>g to<br />
<strong>the</strong>m as people. In <strong>the</strong>ir eyes we have led extraord<strong>in</strong>ary lives. We survived<br />
<strong>the</strong> war; we come from a different society. I am very happy that we are able<br />
to <strong>in</strong>spire young people with <strong>the</strong>ir whole lives ahead <strong>of</strong> <strong>the</strong>m.<br />
I believe that we need human solidarity and spiritual <strong>in</strong>spiration, not only<br />
<strong>in</strong> <strong>the</strong> sense <strong>of</strong> follow<strong>in</strong>g Christ’s sermons but <strong>in</strong> build<strong>in</strong>g a strategy for <strong>the</strong><br />
future. If we are able to raise our children as we ourselves were brought up,<br />
<strong>the</strong>n all that we lived through will not have been <strong>in</strong> va<strong>in</strong>.<br />
Life is an eternal conflict, a battle to overcome obstacles. Positive and<br />
negative emotions arise all <strong>the</strong> time – but with<strong>in</strong> this it is possible to achieve<br />
equilibrium. You do not achieve this equilibrium by do<strong>in</strong>g noth<strong>in</strong>g. We who<br />
have faced hunger and cold understand this.<br />
Pr<strong>of</strong>essor Tikhv<strong>in</strong>skii was prepar<strong>in</strong>g to ski to <strong>the</strong> South Pole <strong>the</strong> follow<strong>in</strong>g<br />
w<strong>in</strong>ter – a journey <strong>of</strong> 3,000 kilometres.<br />
* * *<br />
The faith <strong>of</strong> those siege survivors has never left me. It sparked <strong>the</strong> first<br />
glimmer<strong>in</strong>gs <strong>of</strong> a faith that enabled me to turn my own life around. And four<br />
years after my return to London from St Petersburg, I met and married a<br />
man who turned out to be <strong>the</strong> grandson <strong>of</strong> a woman who survived <strong>the</strong> siege<br />
<strong>of</strong> Len<strong>in</strong>grad. I do not believe that was co<strong>in</strong>cidental.<br />
Carol<strong>in</strong>e Walton, Associate CSWG<br />
Carol<strong>in</strong>e Walton is a Russian to English translator and author <strong>of</strong> several books on Russia. She and<br />
her Ukra<strong>in</strong>ian husband are frequent visitors to <strong>the</strong> Monastery. Her 5-Star book, The Besieged – a<br />
Story <strong>of</strong> Survival (Biteback), from which this article is précised, may be ordered from Amazon.<br />
19
WAR AND ESCHATOLOGY 1<br />
NIKOLAI BERDYAEV<br />
“You shall hear <strong>of</strong> wars and rumours <strong>of</strong> wars: see that you are not troubled:<br />
for all <strong>the</strong>se th<strong>in</strong>gs must come to pass, but <strong>the</strong> end is not yet. For nation<br />
shall rise aga<strong>in</strong>st nation, and k<strong>in</strong>gdom aga<strong>in</strong>st k<strong>in</strong>gdom: and <strong>the</strong>re shall be<br />
fam<strong>in</strong>es, and pestilences, and earthquakes.”<br />
So it is written <strong>in</strong> <strong>the</strong> ‘little Apocalypse’ <strong>of</strong> St Mat<strong>the</strong>w (Mat<strong>the</strong>w 24:6-7)<br />
From Tribal to Universal God The bible is full <strong>of</strong> narratives about wars. The<br />
books <strong>of</strong> <strong>the</strong> Prophets, <strong>the</strong> summit <strong>of</strong> ancient Jewish religious teach<strong>in</strong>g, have<br />
as one <strong>of</strong> <strong>the</strong>ir chief subjects, <strong>the</strong> reconciliation <strong>of</strong> <strong>the</strong> terrible horrors and<br />
<strong>in</strong>justices <strong>of</strong> wars with Jehovah’s 2 omnipotence, his Div<strong>in</strong>e Providence. For<br />
with <strong>the</strong> Jewish people especially, <strong>the</strong>re was an acute sense <strong>of</strong> <strong>the</strong> almight<strong>in</strong>ess<br />
<strong>of</strong> God. Great misfortunes <strong>in</strong> <strong>the</strong> dest<strong>in</strong>y <strong>of</strong> <strong>the</strong> Jewish people were understood<br />
as <strong>the</strong> <strong>in</strong>scrutable ways <strong>of</strong> <strong>the</strong> Providence <strong>of</strong> God, Who ultimately led His<br />
people through trials and tribulations, suffer<strong>in</strong>g and rebukes for apostasy, to<br />
victory. A similar problem confronts contemporary consciousness. Jehovah<br />
was orig<strong>in</strong>ally a tribal God, a war-God. Only later did an awareness <strong>of</strong> a<br />
universal God, a God <strong>of</strong> <strong>the</strong> cosmos, emerge. A certa<strong>in</strong> tension arose between<br />
<strong>the</strong> universal God and <strong>the</strong> pagan-like, national God. Modern consciousness, <strong>in</strong><br />
essence, hav<strong>in</strong>g returned to ancient paganism, is not far removed from this<br />
ancient pagan consciousness <strong>of</strong> God that <strong>the</strong> Jewish people ma<strong>in</strong>ta<strong>in</strong>ed for a<br />
time. Contemporary Germany 3 stands firmly on this ancient pagan m<strong>in</strong>d-set.<br />
From Eschatological to Historical/Apocalyptic World-View The eschatological<br />
problem with<strong>in</strong> Christianity can assume two different perspectives.<br />
All Christian confessions have <strong>the</strong>ir eschatological elements; all <strong>the</strong>ological<br />
treatises have <strong>the</strong>ir eschatological chapters, although <strong>the</strong>se eschatologies<br />
may have been downplayed at times. But <strong>the</strong> problem can be stated<br />
differently. A thorough eschatological understand<strong>in</strong>g <strong>of</strong> Christianity is<br />
possible. Many academic historians <strong>of</strong> Christianity, free <strong>of</strong> confessional bias,<br />
<strong>in</strong>sist that Christianity without eschatology is simply not credible. In any<br />
case, early Christianity was eschatological.<br />
1<br />
This article orig<strong>in</strong>ally appeared <strong>in</strong> <strong>the</strong> journal Put’ {The Way}, No 61 Paris 1939, edited by<br />
Berdyaev 1925-1940.<br />
2<br />
This was <strong>the</strong> generally accepted transliteration for <strong>the</strong> Name <strong>of</strong> God (<strong>the</strong> Hebrew tetragrammatton:<br />
YHVH) <strong>in</strong> academic circles dur<strong>in</strong>g <strong>the</strong> epoch <strong>in</strong> which <strong>the</strong> author wrote.<br />
3<br />
In 1939, at <strong>the</strong> time <strong>of</strong> writ<strong>in</strong>g<br />
20
An eschatological understand<strong>in</strong>g <strong>of</strong> Christianity – <strong>the</strong> proclamation <strong>of</strong> <strong>the</strong><br />
good news, <strong>the</strong> ‘break<strong>in</strong>g <strong>in</strong>’ <strong>of</strong> God’s K<strong>in</strong>gdom – gave way to an historical<br />
understand<strong>in</strong>g. Christianity became a part <strong>of</strong> history. A long and agoniz<strong>in</strong>g<br />
process <strong>the</strong>n unfolded between <strong>the</strong> First and Second Com<strong>in</strong>gs <strong>of</strong> Christ.<br />
Historical Christianity proved itself accommodat<strong>in</strong>g to this world, a<br />
compromise with it, which was a travesty <strong>of</strong> true, eschatological Christianity<br />
– <strong>the</strong> Christianity <strong>of</strong> <strong>the</strong> End, <strong>the</strong> immediate presence <strong>of</strong> God’s K<strong>in</strong>gdom – and<br />
exchanged it for a Christianity <strong>of</strong> <strong>the</strong> personal salvation <strong>of</strong> souls. But we cannot<br />
deny that Christianity is essentially eschatological. There can be no distort<strong>in</strong>g<br />
<strong>of</strong> Christianity, and noth<strong>in</strong>g o<strong>the</strong>r than an eschatological Christianity.<br />
History has always been predom<strong>in</strong>antly militarist and full <strong>of</strong> wars. There<br />
have only been comparatively short periods <strong>of</strong> peace, <strong>of</strong> relative stability,<br />
which were readily overturned. History flows over volcanic soil, where lava<br />
is periodically erupt<strong>in</strong>g. History has to end, because history is war. There<br />
is an eschatological moment with<strong>in</strong> history, a k<strong>in</strong>d <strong>of</strong> <strong>in</strong>ner apocalypse <strong>of</strong><br />
history. This eschatological moment is acutely felt particularly <strong>in</strong> catastrophic<br />
epochs, <strong>in</strong> wars, <strong>in</strong> revolutions, <strong>in</strong> crises <strong>of</strong> civilization. <strong>War</strong> is<br />
predom<strong>in</strong>antly an historical phenomenon and, at <strong>the</strong> same time, <strong>the</strong> horrors<br />
<strong>of</strong> war give people a heightened eschatological sense <strong>of</strong> <strong>the</strong> approach <strong>of</strong> <strong>the</strong><br />
End. Similarly, eschatological feel<strong>in</strong>g is heightened <strong>in</strong> <strong>the</strong> lives <strong>of</strong> <strong>in</strong>dividual<br />
people <strong>in</strong> catastrophic experiences, <strong>in</strong> suffer<strong>in</strong>gs, <strong>in</strong> <strong>the</strong> closeness <strong>of</strong> death.<br />
<strong>War</strong> is pr<strong>in</strong>cipally a question <strong>of</strong> history, but at <strong>the</strong> same time, war is<br />
always connected with <strong>the</strong> End <strong>of</strong> history. We speak <strong>in</strong> conventional terms<br />
about apocalyptic eras and <strong>in</strong> such eras people are easily led astray by false<br />
prophecies <strong>of</strong> <strong>the</strong> com<strong>in</strong>g End <strong>of</strong> <strong>the</strong> world <strong>in</strong> a certa<strong>in</strong> year <strong>of</strong> historical time.<br />
But <strong>in</strong> a deeper sense all epochs are apocalyptic and <strong>the</strong> End is always near.<br />
Only <strong>in</strong> relatively peaceful times does <strong>the</strong> eschatological sense <strong>of</strong> people<br />
become dulled. The onset <strong>of</strong> an apocalyptic climate does not mean that <strong>the</strong><br />
end is chronologically near yet. Indeed, it is a mistake to understand <strong>the</strong> end<br />
<strong>of</strong> <strong>the</strong> world chronologically, to objectivize it <strong>in</strong> historical time.<br />
In <strong>the</strong> year 1000, people expected <strong>the</strong> end <strong>of</strong> <strong>the</strong> world. In <strong>the</strong> Reformation<br />
era, <strong>the</strong>re were strong eschatological attitudes. After <strong>the</strong> French Revolution<br />
<strong>in</strong> <strong>the</strong> Napoleonic era, <strong>the</strong> <strong>in</strong>tellectual life <strong>of</strong> Europe was saturated with<br />
apocalyptic and eschatological currents. They expected <strong>the</strong> imm<strong>in</strong>ent<br />
end <strong>of</strong> <strong>the</strong> world, <strong>the</strong> appear<strong>in</strong>g <strong>of</strong> Antichrist. Jung-Still<strong>in</strong>g [1740-1817]<br />
predicted that <strong>the</strong> world would end <strong>in</strong> 1836. There is someth<strong>in</strong>g tempt<strong>in</strong>g<br />
about premonitions and predictions <strong>of</strong> <strong>the</strong> imm<strong>in</strong>ent end <strong>of</strong> <strong>the</strong> world, and<br />
people <strong>of</strong>ten console <strong>the</strong>mselves with <strong>the</strong>m. They frequently experience<br />
it as <strong>the</strong> end <strong>of</strong> <strong>the</strong> world when an historic era that <strong>the</strong>y liked and with<br />
21
which <strong>the</strong>y were bound up comes to an end, when <strong>the</strong> accustomed social<br />
order is destroyed, and <strong>the</strong> social class to which <strong>the</strong>y belong is overthrown.<br />
Cries that <strong>the</strong> Antichrist has come all too <strong>of</strong>ten greet anyth<strong>in</strong>g unpopular.<br />
Presentiments <strong>of</strong> <strong>the</strong> end <strong>of</strong> imperial Russia, which was fly<strong>in</strong>g headlong <strong>in</strong>to<br />
<strong>the</strong> abyss, provoked eschatological sentiments and predictions.... Only one<br />
th<strong>in</strong>g is sure and unquestionable. We live <strong>in</strong> an era <strong>of</strong> catastrophic historic<br />
upheaval, where we must not judge contemporary events by old standards.<br />
The weakness <strong>of</strong> politicians <strong>in</strong> our time can be expla<strong>in</strong>ed by <strong>the</strong> fact that <strong>the</strong>y<br />
rema<strong>in</strong> stuck under <strong>the</strong> <strong>in</strong>fluence <strong>of</strong> <strong>the</strong>ir old, historic polemics, which have<br />
been swept away <strong>in</strong> <strong>the</strong> <strong>in</strong>terven<strong>in</strong>g struggle.<br />
Problems with <strong>the</strong> Apocalypse Of all <strong>the</strong> books <strong>of</strong> <strong>the</strong> New Testament,<br />
<strong>the</strong> Apocalypse always provokes a cautious attitude [especially among <strong>the</strong><br />
Orthodox]; [liturgically] it has been completely ignored. This book is an<br />
unpleasant rem<strong>in</strong>der <strong>of</strong> <strong>the</strong> catastrophic End, about which people prefer not<br />
to th<strong>in</strong>k although <strong>the</strong>y do everyth<strong>in</strong>g <strong>the</strong>y can to prepare for it. A specialist<br />
literature <strong>of</strong> commentary on <strong>the</strong> Apocalypse exists, but it rema<strong>in</strong>s <strong>of</strong> a ra<strong>the</strong>r<br />
low quality. It is usually <strong>in</strong> <strong>the</strong> form <strong>of</strong> a completely arbitrary explanation <strong>of</strong><br />
<strong>the</strong> symbolism <strong>of</strong> <strong>the</strong> Apocalypse, and is obscurantist <strong>in</strong> nature. In order to<br />
approach <strong>the</strong> Apocalypse critically, one must establish <strong>the</strong> pr<strong>in</strong>cipal by which<br />
we approach <strong>the</strong> text <strong>of</strong> Holy Scripture. We can no longer naively credit <strong>the</strong><br />
literal text <strong>of</strong> holy books with a sense <strong>of</strong> <strong>in</strong>fallibility as we once did. The voice<br />
<strong>of</strong> God, <strong>the</strong> word <strong>of</strong> God, comes down to us through a muddy, dark, human<br />
medium, i.e. one conformed to <strong>the</strong> spiritual condition <strong>of</strong> people and <strong>the</strong><br />
structure <strong>of</strong> <strong>the</strong>ir consciousness. The word <strong>of</strong> God is not assimilated by people<br />
automatically, always <strong>in</strong> <strong>the</strong> same way and passively, <strong>in</strong>dependent <strong>of</strong> what<br />
sort <strong>of</strong> people <strong>the</strong>y are. Man is also active <strong>in</strong> <strong>the</strong> perception <strong>of</strong> revelation. And<br />
this activity can <strong>of</strong>ten be negative, reflect<strong>in</strong>g people’s lower nature. A human<br />
<strong>in</strong>terpretation <strong>of</strong> <strong>the</strong> word <strong>of</strong> God br<strong>in</strong>gs with it elements <strong>of</strong> distorted sociomorphism.<br />
For this reason <strong>the</strong>re is a constant need to purify, spiritualize and<br />
humanize <strong>the</strong> means <strong>of</strong> assimilat<strong>in</strong>g God’s word. An immense spiritual effort<br />
is needed to hear God’ s word <strong>in</strong> its purity. In this process <strong>of</strong> purification,<br />
biblical criticism, objective historical study, and creative philosophical<br />
th<strong>in</strong>k<strong>in</strong>g can be immensely important. An anthropomorphic (<strong>in</strong> <strong>the</strong> bad<br />
sense) and socio-morphic perception <strong>of</strong> <strong>the</strong> word <strong>of</strong> God, correspond<strong>in</strong>g to<br />
<strong>the</strong> enslaved condition <strong>of</strong> human societies, has left its dist<strong>in</strong>ctive mark on<br />
<strong>the</strong> apocalyptic books too. A v<strong>in</strong>dictive eschatology took shape. The most<br />
<strong>in</strong>terest<strong>in</strong>g pre-Christian apocalyptic book, excluded from <strong>the</strong> Biblical canon,<br />
<strong>the</strong> Book <strong>of</strong> Enoch, is permeated with <strong>the</strong>mes <strong>of</strong> revenge by <strong>the</strong> righteous, by<br />
good people on evil s<strong>in</strong>ners. It describes judgement on s<strong>in</strong>ners, carried out <strong>in</strong><br />
<strong>the</strong> presence <strong>of</strong> <strong>the</strong> righteous, who sit as it were over <strong>the</strong> s<strong>in</strong>ner <strong>in</strong> judgement<br />
22
and relish <strong>the</strong> cruel punishments to which <strong>the</strong>y have been condemned. The<br />
end <strong>of</strong> <strong>the</strong> world is a terrible bloodlett<strong>in</strong>g, a bitter war. An element <strong>of</strong> vengeful,<br />
cruel eschatology is found also <strong>in</strong> <strong>the</strong> Christian Apocalypse. There is no<br />
greater contradiction <strong>in</strong> spirit and style than exists between <strong>the</strong> Apocalypse<br />
and <strong>the</strong> Gospel accord<strong>in</strong>g to St John. It is difficult to countenance that <strong>the</strong>se<br />
two books were written by <strong>the</strong> same author. Vengeful eschatological motifs<br />
also play a large part <strong>in</strong> <strong>the</strong> teach<strong>in</strong>g <strong>of</strong> blessed August<strong>in</strong>e <strong>in</strong> <strong>the</strong> Two Cities.<br />
For him, <strong>the</strong> earthly city beg<strong>in</strong>s with murder – with <strong>the</strong> bus<strong>in</strong>ess <strong>of</strong> Ca<strong>in</strong> –<br />
and ends with murder, war, death and hell. In an <strong>in</strong>terpretation that is <strong>of</strong>ten<br />
acknowledged as authoritative, <strong>the</strong> Apocalypse, made to conform to <strong>the</strong><br />
conditions <strong>of</strong> this world, essentially acquires a materialistic hue. This was<br />
an <strong>in</strong>terpretation formed by enslavement to <strong>the</strong> spirit <strong>of</strong> this world, where<br />
determ<strong>in</strong>ism and Fate prevail. It could not have been o<strong>the</strong>rwise, because <strong>the</strong><br />
Apocalypse is, before all else, a perception <strong>of</strong> <strong>the</strong> immanent consequences<br />
<strong>of</strong> <strong>the</strong> paths <strong>of</strong> evil, paths that are contrary to those <strong>of</strong> <strong>the</strong> K<strong>in</strong>gdom <strong>of</strong> God.<br />
Therefore rays <strong>of</strong> light from <strong>the</strong> ‘new heaven and new earth’ only occasionally<br />
break through <strong>in</strong>to <strong>the</strong> darkness <strong>of</strong> <strong>the</strong> End, and <strong>the</strong> vision <strong>of</strong> punishment<br />
dom<strong>in</strong>ates over any vision <strong>of</strong> transfiguration. Here<strong>in</strong> lies <strong>the</strong> conditionality<br />
<strong>of</strong> apocalyptic prophecies.... The fundamental problem fac<strong>in</strong>g us here is <strong>the</strong><br />
problem <strong>of</strong> <strong>the</strong> relationship between Christian eschatology and progress.<br />
The Apocalypse prophesies about <strong>the</strong> paths <strong>of</strong> evil, <strong>the</strong> appear<strong>in</strong>g <strong>of</strong><br />
Anti-Christ, and <strong>the</strong> destruction <strong>of</strong> this world. Undoubtedly, pessimistic<br />
<strong>in</strong>terpretations <strong>of</strong> <strong>the</strong> Apocalypse prevail. A philosophy <strong>of</strong> <strong>the</strong> Apocalypse,<br />
which is a philosophy <strong>of</strong> history, leads to <strong>the</strong> follow<strong>in</strong>g fundamental problem.<br />
Are we to understand <strong>the</strong> Apocalypse as Fate, as an <strong>in</strong>exorable Div<strong>in</strong>e<br />
sentence with regard to human dest<strong>in</strong>y, as a denial <strong>of</strong> human freedom? I<br />
th<strong>in</strong>k that such a fatal understand<strong>in</strong>g <strong>of</strong> <strong>the</strong> Apocalypse runs deeply counter<br />
to Christianity, <strong>the</strong> religion <strong>of</strong> God-manhood. The f<strong>in</strong>al dest<strong>in</strong>y <strong>of</strong> humanity<br />
depends on both God and human be<strong>in</strong>gs. Human freedom and human<br />
creativity play <strong>the</strong>ir part <strong>in</strong> prepar<strong>in</strong>g for <strong>the</strong> End: <strong>the</strong> co-operation <strong>of</strong> both<br />
div<strong>in</strong>e and human at <strong>the</strong> End <strong>of</strong> th<strong>in</strong>gs. The End <strong>of</strong> history and <strong>of</strong> <strong>the</strong> world<br />
is not just someth<strong>in</strong>g happen<strong>in</strong>g to human be<strong>in</strong>gs, but it is accomplished by<br />
<strong>the</strong>m. We venture forth to meet <strong>the</strong> Second Com<strong>in</strong>g <strong>of</strong> Christ through works<br />
we have accomplished, and acts <strong>of</strong> our free creativity pave <strong>the</strong> way for <strong>the</strong><br />
K<strong>in</strong>gdom <strong>of</strong> God. Christ comes <strong>in</strong> power and glory to humanity, which has<br />
prepared itself for His com<strong>in</strong>g. One must not th<strong>in</strong>k <strong>of</strong> God’s action with<br />
regard to humank<strong>in</strong>d and <strong>the</strong> world as some k<strong>in</strong>d <strong>of</strong> deus ex mach<strong>in</strong>a. Our<br />
attitude to <strong>the</strong> End <strong>of</strong> <strong>the</strong> world cannot be simply one <strong>of</strong> hope. It must also<br />
<strong>in</strong>clude our activity, our creative deed. Least justifiable <strong>of</strong> all would be human<br />
passivity, or any withdrawal that refuses to be creative on <strong>the</strong> supposition<br />
23
that <strong>the</strong> catastrophic End <strong>of</strong> <strong>the</strong> world is draw<strong>in</strong>g nigh. This would be a<br />
sp<strong>in</strong>eless response, a betrayal <strong>of</strong> <strong>the</strong> task set before us. Each human be<strong>in</strong>g is<br />
sentenced to death. When ill-health or old age strikes, a person may not have<br />
<strong>the</strong> prospect before <strong>the</strong>m <strong>of</strong> extensive time. But it does not follow from this<br />
personal eschatological awareness that a person should refuse any k<strong>in</strong>d <strong>of</strong><br />
activity or effort. Creative activity can even be heightened by it. The creative<br />
works that a person achieves are l<strong>in</strong>ked to existential time, not to worldy,<br />
historical time.<br />
Eschatology Realised: Div<strong>in</strong>e-human Co-operation The idea <strong>of</strong> <strong>in</strong>evitable<br />
progress and <strong>the</strong> idea <strong>of</strong> <strong>in</strong>evitable regress are equally false. No such law <strong>of</strong><br />
progress or regress exists. This is <strong>the</strong> product <strong>of</strong> a false, determ<strong>in</strong>istic worldview,<br />
transposed <strong>in</strong>to <strong>the</strong> <strong>the</strong> spirit <strong>of</strong> naturalistic categories. The problem<br />
<strong>of</strong> progress is a problem <strong>of</strong> <strong>the</strong> spirit and not a problem <strong>of</strong> natural processes.<br />
Progress, i.e. <strong>the</strong> task <strong>of</strong> improvement and ascent, is one set before <strong>the</strong><br />
human spirit, not some <strong>in</strong>herent, natural and historical process. In empirical<br />
history, progressive and regressive elements exist <strong>in</strong> equal measure, and<br />
<strong>the</strong>re is no <strong>in</strong>fallible rule by which one must ga<strong>in</strong> <strong>the</strong> upper hand over <strong>the</strong><br />
o<strong>the</strong>r. The 19 th century <strong>the</strong>ory <strong>of</strong> progress, which <strong>in</strong> itself turned <strong>in</strong>to a k<strong>in</strong>d<br />
<strong>of</strong> religion, is false and does not correspond to reality. It is merely a <strong>the</strong>ory.<br />
But this <strong>in</strong> no way means that <strong>the</strong> reactionary opponents <strong>of</strong> progress are<br />
right. ‘Eschatological pessimism’ frequently serves <strong>the</strong> aims <strong>of</strong> reactionaries<br />
and misanthropes. This is <strong>the</strong> negative side <strong>of</strong> an apocalyptic outlook, and<br />
its destructive aspect. Here we must clear up an ambiguity. Such people tell<br />
us that Christian truth, <strong>the</strong> K<strong>in</strong>gdom <strong>of</strong> God on earth, is unrealisable, that<br />
no progress is possible, that evil only grows <strong>in</strong> <strong>the</strong> world, that freedom only<br />
gives rise to evil. And so we ask ourselves: why do <strong>the</strong>y say, Christian truth<br />
is unrealisable? Is it because <strong>the</strong>y are aware <strong>of</strong> this unrealisability through<br />
experience <strong>of</strong> grief and affliction, or because <strong>the</strong>y do not wish it to be<br />
realised, and take a perverse delight <strong>in</strong> its not be<strong>in</strong>g realised? I am conv<strong>in</strong>ced<br />
that, at <strong>the</strong> basis <strong>of</strong> all <strong>the</strong> reactionary attitudes ly<strong>in</strong>g beh<strong>in</strong>d ‘eschatological<br />
pessimism’ persists a wish that <strong>the</strong> truth should not be realised, that man<br />
should not move forward or upward; that <strong>in</strong> <strong>the</strong> life <strong>of</strong> humank<strong>in</strong>d <strong>the</strong>re<br />
should be no <strong>in</strong>crease <strong>in</strong> freedom, justice, humanity.... Whenever people<br />
tell me that a more just, human social order is unrealisable, I always ask<br />
<strong>the</strong>m whe<strong>the</strong>r <strong>the</strong>y would like it to be realised, or whe<strong>the</strong>r it is unrealisable<br />
because <strong>the</strong>y are do<strong>in</strong>g everyth<strong>in</strong>g <strong>the</strong>y can to prevent its be<strong>in</strong>g realised. I<br />
th<strong>in</strong>k that, <strong>in</strong> <strong>the</strong> majority <strong>of</strong> cases, <strong>the</strong> latter is more probable.<br />
We must remember that <strong>the</strong> very idea <strong>of</strong> progress – however much it may<br />
have been used aga<strong>in</strong>st Christianity – is <strong>of</strong> Christian orig<strong>in</strong> and is connected<br />
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with a messianic consciousness, with movement towards <strong>the</strong> K<strong>in</strong>gdom <strong>of</strong><br />
God. The idea <strong>of</strong> progress was alien to <strong>the</strong> thought <strong>of</strong> antiquity; it is absent <strong>in</strong><br />
Greek philosophy. The utopias <strong>of</strong> perfect social order and endless progress<br />
<strong>of</strong> <strong>the</strong> first half <strong>of</strong> <strong>the</strong> 19 th century were secularized forms <strong>of</strong> <strong>the</strong> religious<br />
messianic idea, <strong>of</strong> messianic hope that <strong>the</strong> K<strong>in</strong>gdom <strong>of</strong> God is at hand. It is<br />
stagger<strong>in</strong>g how <strong>the</strong> advocates <strong>of</strong> ‘eschatological pessimism’ have no trouble<br />
believ<strong>in</strong>g <strong>in</strong> <strong>the</strong> achievability <strong>of</strong> <strong>the</strong>ir own goals – <strong>of</strong> powerful government, <strong>of</strong><br />
imperialistic expansion <strong>of</strong> nations, <strong>of</strong> <strong>the</strong> dom<strong>in</strong>ance on this earth <strong>of</strong> <strong>the</strong>ir own<br />
class. ‘Eschatological pessimism’ does not <strong>in</strong> <strong>the</strong> least lead <strong>the</strong>m to retract on<br />
this. The powerful, abusively imposed authority <strong>in</strong> which <strong>the</strong>y wish to share,<br />
seems to <strong>the</strong>m a matter <strong>of</strong> div<strong>in</strong>e fiat on earth. On <strong>the</strong> pretext that <strong>the</strong> world<br />
is set <strong>in</strong> evil and human nature is hopelessly s<strong>in</strong>ful, <strong>the</strong>y wish to keep a firm<br />
grip, not on <strong>the</strong>mselves and those <strong>of</strong> <strong>the</strong>ir own k<strong>in</strong>d, but on o<strong>the</strong>rs, those <strong>the</strong>y<br />
have oppressed. Life <strong>in</strong> those conditions does not seem to <strong>the</strong>m so gloomy.<br />
Putt<strong>in</strong>g <strong>in</strong>to effect an imperialist will for power demands vigorous energy,<br />
which <strong>the</strong> eschatological opponents <strong>of</strong> humanity’s liberat<strong>in</strong>g processes do<br />
not disda<strong>in</strong>.<br />
Transfiguration The End <strong>of</strong> <strong>the</strong> world and <strong>of</strong> history is a Div<strong>in</strong>e-human<br />
concern and pre-supposes <strong>the</strong> active participation and creativity <strong>of</strong> human<br />
be<strong>in</strong>gs. The End is not merely someth<strong>in</strong>g to be awaited, but someth<strong>in</strong>g<br />
to prepare for. The End is not to be understood simply as immanent<br />
punishment and destruction. The End is also a task for human be<strong>in</strong>gs, <strong>the</strong><br />
task <strong>of</strong> transfigur<strong>in</strong>g <strong>the</strong> world. ‘Behold, I make all th<strong>in</strong>gs new’ (Revelation<br />
21:5) is a reference to humank<strong>in</strong>d. The End <strong>of</strong> <strong>the</strong> world is ‘a new heaven<br />
and a new earth’ (Revelation 21:1). But <strong>the</strong> way to transfiguration is not that<br />
<strong>of</strong> worldly, gradual evolution. The way to transfiguration lies through tragic<br />
catastrophes, through desolation and restoration. For <strong>the</strong> transfiguration <strong>of</strong><br />
<strong>the</strong> world to be accomplished, i.e. for God’s plan to succeed, man must make<br />
progress, must accomplish creative deeds and respond to God’s call. There<br />
is a fate perta<strong>in</strong><strong>in</strong>g to evil, i.e. its fatal consequences. But <strong>the</strong>re is no fate <strong>in</strong><br />
respect <strong>of</strong> good. Evil is subject to necessity; good is directed towards freedom,<br />
and is freedom. It cannot be automatic, or simply consonant with <strong>the</strong> good<br />
consequences <strong>of</strong> worldly progress. Eschatology sets before humank<strong>in</strong>d a task,<br />
one aimed at freedom. Humank<strong>in</strong>d must transform <strong>the</strong> world, transform it<br />
with God, i.e. accomplish <strong>the</strong> Div<strong>in</strong>e-human task. Therefore we must cast<br />
aside both pessimistic and optimistic eschatology alike. One could say that<br />
<strong>the</strong> world has two possible ends: that <strong>of</strong> war, <strong>the</strong> ris<strong>in</strong>g up <strong>of</strong> nation aga<strong>in</strong>st<br />
nation, k<strong>in</strong>gdom aga<strong>in</strong>st k<strong>in</strong>gdom, fam<strong>in</strong>es, pestilences and earthquakes,<br />
liv<strong>in</strong>g out <strong>the</strong> immanent consequences <strong>of</strong> evil; and that <strong>of</strong> <strong>the</strong> transfiguration<br />
<strong>of</strong> <strong>the</strong> world, <strong>the</strong> new heaven and new earth, <strong>the</strong> Second Com<strong>in</strong>g <strong>of</strong> Christ.<br />
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It is not only a mistake, but also actually harmful to imag<strong>in</strong>e this earthly<br />
world to be <strong>in</strong> sharp opposition to <strong>the</strong> o<strong>the</strong>r world beyond <strong>the</strong> grave. In such<br />
a case, <strong>the</strong> realisation <strong>of</strong> Christian truth is entirely transposed <strong>in</strong>to <strong>the</strong> world<br />
beyond <strong>the</strong> grave. For this world, <strong>the</strong>re rema<strong>in</strong>s <strong>the</strong> law <strong>of</strong> beasts, receiv<strong>in</strong>g its<br />
highest sanction from ‘eschatological pessimism’. In reality, ‘this world’ has<br />
absolutely no <strong>in</strong>violable boundaries, it is not an enclosed world, it is not at<br />
all a stable, ‘realest <strong>of</strong> all possible worlds’; it is possible to break through <strong>in</strong>to<br />
it, to penetrate it from ‘ano<strong>the</strong>r world.’ In ‘this world’, <strong>the</strong> actual mode <strong>of</strong><br />
existence is experienced as ‘heav<strong>in</strong>ess’. But a transfiguration <strong>of</strong> this world is<br />
possible. In Kant’s term<strong>in</strong>ology, it could be said that ‘this world’ is appearance,<br />
and it corresponds to a certa<strong>in</strong> structure <strong>of</strong> consciousness; <strong>the</strong> ‘o<strong>the</strong>r<br />
world’ is someth<strong>in</strong>g <strong>in</strong> itself which opens up under a different structure <strong>of</strong><br />
consciousness. But <strong>the</strong>-th<strong>in</strong>g-<strong>in</strong>-itself, contrary to Kant, is not at all enclosed<br />
by any <strong>in</strong>violable barrier; it manifests itself with<strong>in</strong> phenomena, is active <strong>in</strong> a<br />
world <strong>of</strong> phenomena. What Kant calls ‘<strong>in</strong>telligible freedom’ is active with<strong>in</strong><br />
<strong>the</strong> world. For that reason. one can say that <strong>in</strong> this world <strong>the</strong>re are two<br />
‘worlds’. There is, <strong>in</strong> a particular sense, both this fallen world, and ano<strong>the</strong>r<br />
world, active with<strong>in</strong> this world. The fundamental dualism is essentially not<br />
a dualism <strong>of</strong> two worlds, where every truth ends up be<strong>in</strong>g transposed <strong>in</strong>to<br />
<strong>the</strong> o<strong>the</strong>r world, but ra<strong>the</strong>r a dualism <strong>of</strong> freedom and necessity, <strong>of</strong> spirit<br />
and nature understood as real, causal connection. But freedom performs<br />
acts <strong>in</strong> <strong>the</strong> realm <strong>of</strong> necessity, <strong>the</strong> spirit performs acts <strong>in</strong> <strong>the</strong> realm <strong>of</strong><br />
nature. A struggle <strong>of</strong> spirit and freedom is possible aga<strong>in</strong>st humank<strong>in</strong>d’s<br />
enslavement to <strong>the</strong> world, aga<strong>in</strong>st <strong>the</strong> enslavement <strong>of</strong> <strong>the</strong> world itself. From<br />
this perspective, <strong>the</strong> End <strong>of</strong> <strong>the</strong> world constitutes a spiritual revolution <strong>of</strong> <strong>the</strong><br />
world, a revolution <strong>of</strong> spiritual freedom. And it signifies first <strong>of</strong> all a change <strong>in</strong><br />
<strong>the</strong> structure <strong>of</strong> consciousness. There has to be a dispers<strong>in</strong>g and overcom<strong>in</strong>g<br />
<strong>of</strong> a petrified and restricted consciousness, correspond<strong>in</strong>g to <strong>the</strong> condition<br />
<strong>of</strong> ‘heav<strong>in</strong>ess’. If <strong>the</strong>re is a false dualism, <strong>the</strong>n it is <strong>the</strong> dualism that asserts<br />
that eschatology has no k<strong>in</strong>d <strong>of</strong> relationship to historical reality, to <strong>the</strong> social<br />
order. Eschatology has a relationship to everyth<strong>in</strong>g; it has a relationship to<br />
every significant act <strong>of</strong> life. Seek<strong>in</strong>g <strong>the</strong> K<strong>in</strong>gdom <strong>of</strong> God takes over <strong>the</strong> whole<br />
<strong>of</strong> life, not only <strong>the</strong> personal, but also <strong>the</strong> social. Seek<strong>in</strong>g <strong>the</strong> K<strong>in</strong>gdom <strong>of</strong><br />
God cannot be understood as simply seek<strong>in</strong>g <strong>the</strong> personal salvation <strong>of</strong> one’s<br />
soul. A reduction <strong>of</strong> Christianity to personal salvation <strong>of</strong> <strong>the</strong> soul betrays <strong>the</strong><br />
whole world to falsehood, evil and <strong>the</strong> devil, and would be a distortion <strong>of</strong><br />
Christianity, an adjustment to <strong>the</strong> condition <strong>of</strong> <strong>the</strong> world and a catastrophic<br />
failure. An exclusively ascetic Christianity, despite its heroic manifestations<br />
<strong>in</strong> <strong>the</strong> past, is opportunist, a refusal to tread <strong>the</strong> path <strong>of</strong> transfigur<strong>in</strong>g reality.<br />
26
Eschatological Creativity The dist<strong>in</strong>ction between <strong>the</strong> morality <strong>of</strong> personal<br />
acts and <strong>the</strong> morality <strong>of</strong> social acts is totally false, and has had disastrous<br />
consequences <strong>in</strong> <strong>the</strong> history <strong>of</strong> Christianity. Every personal act is also a social<br />
act; it has social repercussions <strong>in</strong>fluenc<strong>in</strong>g circles <strong>in</strong> vary<strong>in</strong>g dimensions.<br />
Every social act is also a personal act, s<strong>in</strong>ce beh<strong>in</strong>d it stands a human<br />
be<strong>in</strong>g. Human be<strong>in</strong>gs are <strong>in</strong>tegrated creatures and disclose <strong>the</strong>mselves as<br />
such with<strong>in</strong> <strong>the</strong> acts <strong>of</strong> <strong>the</strong>ir life. A person cannot be a good Christian <strong>in</strong><br />
<strong>the</strong>ir personal religious life, but, <strong>in</strong> <strong>the</strong>ir social life – as fa<strong>the</strong>r/mo<strong>the</strong>r <strong>of</strong> a<br />
household, a manager <strong>of</strong> a bus<strong>in</strong>ess, or figure <strong>of</strong> authority – <strong>in</strong>dulg<strong>in</strong>g <strong>in</strong> anti-<br />
Christian pr<strong>in</strong>ciples and be<strong>in</strong>g <strong>in</strong>human, cruel, a despot, an exploiter. Such<br />
‘double-entry book-keep<strong>in</strong>g’ has been <strong>the</strong> disgrace <strong>of</strong> Christian history. Only<br />
one morality exists, one commandment <strong>of</strong> God. There is no morality based<br />
on serv<strong>in</strong>g a fallen and enslaved world. Eschatology has been contrasted<br />
with a morality tailored for those want<strong>in</strong>g to order this world. But from a<br />
deeper viewpo<strong>in</strong>t, one must acknowledge that <strong>the</strong>re is no o<strong>the</strong>r morality<br />
than <strong>the</strong> eschatological one, nor can <strong>the</strong>re be, if by morality one understands<br />
that which human be<strong>in</strong>gs do when <strong>the</strong>y listen to <strong>the</strong> voice <strong>of</strong> God, not to <strong>the</strong><br />
voice <strong>of</strong> <strong>the</strong> world. Every truly moral, truly spiritual, truly creative act is an<br />
eschatological act; it ends this world and beg<strong>in</strong>s ano<strong>the</strong>r, new world. Every<br />
moral act is a victory <strong>of</strong> freedom over necessity, <strong>of</strong> div<strong>in</strong>e humanity over<br />
natural <strong>in</strong>humanity. If you feed <strong>the</strong> hungry or free Africans from slavery, to<br />
take two most elementary examples, you are perform<strong>in</strong>g an eschatological<br />
act; you are end<strong>in</strong>g this world, for this world is hunger and slavery. Every<br />
truly creative act is <strong>the</strong> onset <strong>of</strong> <strong>the</strong> End <strong>of</strong> <strong>the</strong> world; it is a pass<strong>in</strong>g over <strong>in</strong>to<br />
<strong>the</strong> K<strong>in</strong>gdom <strong>of</strong> freedom, leav<strong>in</strong>g beh<strong>in</strong>d <strong>the</strong> wizardry <strong>of</strong> <strong>the</strong> world.<br />
Towards Freedom The K<strong>in</strong>gdom <strong>of</strong> God comes gradually, without dramatic<br />
effects. It comes <strong>in</strong> every triumph <strong>of</strong> humanity, <strong>in</strong> real liberation. Through<br />
true creativity, <strong>the</strong> End <strong>of</strong> this world draws near, <strong>the</strong> world <strong>of</strong> <strong>in</strong>humanity, <strong>of</strong><br />
slavery, <strong>of</strong> <strong>in</strong>ertia. God acts <strong>in</strong> human freedom, upon freedom and through<br />
freedom. God is present with His energies ... activat<strong>in</strong>g liberation. God<br />
revealed <strong>in</strong> Christ is, first and foremost, Liberator, and so <strong>the</strong> End <strong>of</strong> <strong>the</strong> world<br />
must be freshly <strong>in</strong>terpreted, understood not exclusively as judgement and<br />
punishment, but as deliverance and enlightenment. Of course, <strong>the</strong> End <strong>of</strong> <strong>the</strong><br />
world is also Dread Judgement, but judgement as <strong>the</strong> immanent consequence<br />
<strong>of</strong> <strong>the</strong> paths <strong>of</strong> evil, not as extr<strong>in</strong>sic punishment <strong>of</strong> God. Humanity’s creative<br />
freedom stands before <strong>the</strong> problem <strong>of</strong> <strong>the</strong> End. And an approach to this<br />
problem <strong>of</strong> <strong>the</strong> End must <strong>in</strong>crease <strong>the</strong> <strong>in</strong>tensity <strong>of</strong> <strong>the</strong> creative act....<br />
The Catastrophe <strong>of</strong> History It was N. Fedorov who perceived more deeply<br />
than anyone else that Div<strong>in</strong>e-human truth, that <strong>the</strong> End <strong>of</strong> <strong>the</strong> world depends<br />
27
on human activity, on its common cause, on <strong>the</strong> application <strong>of</strong> our whole<br />
be<strong>in</strong>g to <strong>the</strong> universal restoration <strong>of</strong> life, to <strong>the</strong> f<strong>in</strong>al victory over death.<br />
This common cause is <strong>the</strong> opposite <strong>of</strong> war, which sows death. N. Fedorov<br />
understands humanity first and foremost as resurrector, as giver <strong>of</strong> life. But<br />
N. Fedorov was not a vulgar pacifist. He understood <strong>the</strong> unatta<strong>in</strong>ableness<br />
<strong>of</strong> eternal peace <strong>in</strong> <strong>the</strong> spiritual and social conditions <strong>of</strong> a modern world<br />
founded on <strong>the</strong> triumph <strong>of</strong> death. <strong>War</strong> is predom<strong>in</strong>antly a phenomenon <strong>of</strong><br />
history; it is <strong>the</strong> ultimate denial <strong>of</strong> <strong>the</strong> value <strong>of</strong> <strong>the</strong> human person, although<br />
war can also be a struggle for man’s dignity, for his right to exist freely.<br />
Liberat<strong>in</strong>g wars do exist. Absolute good <strong>in</strong> a dark and evil world milieu has<br />
paradoxical manifestations.<br />
This is how I would formulate <strong>the</strong> eschatological problem posed by war<br />
and <strong>the</strong> catastrophe <strong>of</strong> history: history must end, because with<strong>in</strong> <strong>the</strong> bounds<br />
<strong>of</strong> history, <strong>the</strong> problem <strong>of</strong> <strong>the</strong> person, its unconditional and supreme value,<br />
rema<strong>in</strong>s unresolved. A process <strong>of</strong> repentance must beg<strong>in</strong> <strong>in</strong> history, not<br />
just <strong>of</strong> <strong>in</strong>dividual people, which has always happened, but <strong>of</strong> collectives,<br />
<strong>of</strong> states, nations, societies, churches. The most terrible crimes <strong>in</strong> history<br />
were committed not by <strong>in</strong>dividual people, but by human, or ra<strong>the</strong>r <strong>in</strong>human,<br />
collectives. It is through <strong>the</strong>m and <strong>in</strong> <strong>the</strong>ir name more than anyth<strong>in</strong>g else that<br />
human be<strong>in</strong>gs have tortured o<strong>the</strong>r human be<strong>in</strong>gs, spilled blood, suffered,<br />
set up hell on earth. It means repentance for a tw<strong>of</strong>old moral s<strong>in</strong>, that <strong>of</strong><br />
hold<strong>in</strong>g power <strong>in</strong> <strong>the</strong> world and justify<strong>in</strong>g tortur<strong>in</strong>g people. The most terrible<br />
cruelties and crimes have been committed <strong>in</strong> <strong>the</strong> name <strong>of</strong> idols, to which<br />
human be<strong>in</strong>gs have on occasion been unreservedly devoted. And <strong>the</strong>se<br />
were nearly always idols <strong>of</strong> collective realities, or ra<strong>the</strong>r <strong>of</strong> pseudo-realities,<br />
which always demand human sacrifices. The mak<strong>in</strong>g <strong>of</strong> idols is allied to <strong>the</strong><br />
catastrophes and horrors <strong>of</strong> life. Mak<strong>in</strong>g idols leads to an end, not an end <strong>in</strong><br />
transfiguration but to one <strong>in</strong> destruction and perdition. The most terrible <strong>of</strong><br />
all idols are <strong>the</strong> ones connected with <strong>the</strong> will to power.<br />
A New Dimension <strong>of</strong> Consciousness Eschatology is connected with <strong>the</strong><br />
paradox <strong>of</strong> time. This is where <strong>the</strong> difficulty lies <strong>of</strong> <strong>in</strong>terpret<strong>in</strong>g apocalyptic<br />
prophecies about <strong>the</strong> End. The fallaciousness <strong>of</strong> <strong>the</strong>se <strong>in</strong>terpretations is<br />
usually connected with <strong>the</strong> fact that <strong>the</strong> End is objectivized <strong>in</strong> time and<br />
materializes <strong>in</strong> accord with categories <strong>of</strong> this world. The End must come<br />
with<strong>in</strong> historical time. Hence <strong>the</strong>re are predictions <strong>of</strong> <strong>the</strong> end <strong>of</strong> <strong>the</strong> world<br />
<strong>in</strong> a certa<strong>in</strong> year. However, <strong>the</strong> End <strong>of</strong> <strong>the</strong> world does not happen at any<br />
po<strong>in</strong>t <strong>in</strong> our historical time; historical time by itself has <strong>the</strong> perspective <strong>of</strong> a<br />
28
grim endlessness. 1 The End <strong>of</strong> <strong>the</strong> world can only be thought <strong>of</strong> as <strong>the</strong> end<br />
<strong>of</strong> time, an exit from time, <strong>the</strong> time <strong>of</strong> this world, and not as an end <strong>in</strong> time,<br />
with<strong>in</strong> time. A naturalistic eschatology is unth<strong>in</strong>kable and absurd; only a<br />
spiritual eschatology is possible. The end <strong>of</strong> time, <strong>the</strong> End <strong>of</strong> <strong>the</strong> world, <strong>the</strong><br />
end <strong>of</strong> history means a transition to ano<strong>the</strong>r dimension <strong>of</strong> consciousness.<br />
The End <strong>of</strong> <strong>the</strong> world cannot be revealed to any structure <strong>of</strong> consciousness<br />
correspond<strong>in</strong>g to cosmic and historical time, establish<strong>in</strong>g that k<strong>in</strong>d <strong>of</strong> time.<br />
It is revealed ra<strong>the</strong>r to a different structure <strong>of</strong> consciousness, not weighed<br />
down by <strong>the</strong> constra<strong>in</strong>ts and heav<strong>in</strong>ess <strong>of</strong> this world, but with<strong>in</strong> existential<br />
time; it is revealed <strong>in</strong> <strong>the</strong> spirit and to <strong>the</strong> spirit. In <strong>the</strong> creative activity <strong>of</strong><br />
<strong>the</strong> spirit, human be<strong>in</strong>gs <strong>in</strong> freedom leave beh<strong>in</strong>d <strong>the</strong> power <strong>of</strong> this world,<br />
subject to necessity and endless time, and enter <strong>in</strong>to existential time, <strong>in</strong>to<br />
meta-history. They are able to achieve existential acts which, by <strong>the</strong> same<br />
token, can be called eschatological acts. Then eternity opens up before <strong>the</strong>m,<br />
not a grim endlessness. Because human be<strong>in</strong>gs are not only spiritual, but also<br />
natural and historical be<strong>in</strong>gs who are capable <strong>of</strong> objectify<strong>in</strong>g <strong>the</strong> perspective<br />
<strong>of</strong> <strong>the</strong> End, <strong>the</strong>y <strong>the</strong>n foresee horrific, apocalyptic pictures <strong>of</strong> <strong>the</strong> destruction<br />
<strong>of</strong> <strong>the</strong> world and <strong>the</strong> triumph <strong>of</strong> evil. They rema<strong>in</strong> riveted to <strong>the</strong> objectivized,<br />
material world. There lies <strong>the</strong> division <strong>of</strong> <strong>the</strong> world, <strong>the</strong> contrast <strong>of</strong> <strong>the</strong> End.<br />
We see <strong>the</strong> End <strong>of</strong> <strong>the</strong> world <strong>in</strong> time, <strong>in</strong>stead <strong>of</strong> see<strong>in</strong>g it as <strong>the</strong> end <strong>of</strong> time.<br />
With<strong>in</strong> time, <strong>the</strong> End can only be seen as destruction, but from <strong>the</strong> viewpo<strong>in</strong>t<br />
<strong>of</strong> eternity, <strong>the</strong> End can be seen as transfiguration.<br />
History cannot not be war, and war is connected to <strong>the</strong> End, understood as<br />
<strong>the</strong> immanent result <strong>of</strong> evil. Everyone is prepared to admit that war <strong>in</strong> itself is<br />
evil, even if <strong>the</strong> lesser <strong>of</strong> evils. There is a demonic pr<strong>in</strong>ciple <strong>in</strong> war. Moreover,<br />
when war breaks out, people and nations cannot fail to ask <strong>the</strong> question<br />
about <strong>the</strong> mean<strong>in</strong>g <strong>of</strong> war. They try to make sense <strong>of</strong> it, as <strong>the</strong>y do with all<br />
<strong>the</strong> significant events <strong>of</strong> life. But it is a contradiction <strong>in</strong> terms to ask about<br />
<strong>the</strong> mean<strong>in</strong>g <strong>of</strong> war. <strong>War</strong> has no mean<strong>in</strong>g; it cannot bear <strong>the</strong> appearance<br />
<strong>of</strong> any mean<strong>in</strong>g. <strong>War</strong> is mean<strong>in</strong>gless, it is an outrage aga<strong>in</strong>st mean<strong>in</strong>g, and<br />
irrational, deadly forces are at work <strong>in</strong> it. The only purpose <strong>of</strong> war is victory<br />
over <strong>the</strong> foe. But <strong>the</strong> question can be put <strong>in</strong> a different way. One can ask about<br />
<strong>the</strong> causes <strong>of</strong> war and <strong>the</strong> tasks it sets before people and nations. <strong>War</strong> <strong>in</strong> itself<br />
does not create new life; it is destructive. But people who have lived through<br />
<strong>the</strong> horrors <strong>of</strong> war, who have discovered a creative freedom <strong>in</strong> <strong>the</strong>mselves,<br />
can direct <strong>the</strong>ir powers to creat<strong>in</strong>g a new, better, and more human life. By<br />
walk<strong>in</strong>g <strong>in</strong> <strong>the</strong>se paths <strong>the</strong>y are prepar<strong>in</strong>g for <strong>the</strong> End as transfiguration. One<br />
can say that <strong>the</strong> world will end <strong>in</strong> terrible war, and equally well <strong>in</strong> eternal<br />
1<br />
Lit. a ‘bad <strong>in</strong>f<strong>in</strong>ity’, a term used by Hegel with<strong>in</strong> a specialist philosophical context, but whose<br />
mean<strong>in</strong>g corresponds to <strong>the</strong> one conveyed here, that <strong>of</strong> a grim endlessness.<br />
29
peace. <strong>War</strong> bears some resemblance to revolution. Revolution is destructive<br />
and fatal. At <strong>the</strong> same time, new creative forces can rise up <strong>in</strong> revolutions, and<br />
new life can emerge. What we must wish for are not destructive and fateful<br />
wars and revolutions, but a creative, free transfiguration <strong>of</strong> life. And if war is a<br />
matter <strong>of</strong> fate, embodied <strong>in</strong> <strong>the</strong> enigmatic, s<strong>in</strong>ister figure <strong>of</strong> a German dictator,<br />
<strong>the</strong>n may <strong>the</strong> life, which spr<strong>in</strong>gs up after <strong>the</strong> war, be a matter <strong>of</strong> freedom.<br />
Nikolai Berdyaev (1874-1948) was a religious and political philosopher with a prodigious output<br />
<strong>of</strong> nearly 500 books and articles. He rema<strong>in</strong>ed a fiercely <strong>in</strong>dependent th<strong>in</strong>ker even while a Marxist,<br />
which he later renounced, and subsequently as a practis<strong>in</strong>g Christian <strong>in</strong> <strong>the</strong> Russian Orthodox<br />
Church. He would take <strong>the</strong> Church to task on <strong>in</strong>stitutional policies that <strong>in</strong>terfered with <strong>the</strong><br />
freedom and creativity ly<strong>in</strong>g at <strong>the</strong> heart <strong>of</strong> his thought: such as depart<strong>in</strong>g from tradition <strong>in</strong> favour<br />
<strong>of</strong> nationalism, refus<strong>in</strong>g to disda<strong>in</strong> anti-Semitism, or perpetuat<strong>in</strong>g <strong>the</strong> drive to become <strong>the</strong> Third<br />
Rome.<br />
We are hugely <strong>in</strong>debted to Mike Whitton <strong>in</strong> <strong>the</strong> preparation <strong>of</strong> this essay for publication. Mike<br />
translated <strong>the</strong> first draft from <strong>the</strong> orig<strong>in</strong>al Russian. His o<strong>the</strong>r translations <strong>in</strong>clude <strong>the</strong> first and last<br />
<strong>the</strong>ological works by Sergei Bulgakov, The Unfad<strong>in</strong>g Light (K<strong>in</strong>dle) and A Commentary on <strong>the</strong> Book<br />
<strong>of</strong> Reve- lation (soon to be published).<br />
GIVING PEACE A CHANCE<br />
ANDREW WHITE<br />
ALMOST EVERY DAY I AM contacted by people who want to talk to me about<br />
peace-mak<strong>in</strong>g. Often <strong>the</strong>y have good ideas – <strong>the</strong>y want to develop <strong>in</strong>tercommunity<br />
relations, perhaps to host some sports activity that would br<strong>in</strong>g<br />
toge<strong>the</strong>r young people <strong>of</strong> different religions, races or tribes. Initiatives like<br />
<strong>the</strong>se are important, but I have to confess I have very little experience <strong>in</strong> this<br />
area. In Iraq, to be honest, I have learned that <strong>the</strong> established strategies for<br />
resolv<strong>in</strong>g conflict – work<strong>in</strong>g through political issues, restor<strong>in</strong>g civil society,<br />
support<strong>in</strong>g <strong>the</strong> moderates, <strong>in</strong>volv<strong>in</strong>g women – are mostly <strong>in</strong>effectual. What<br />
is more productive, I have found, is to ga<strong>in</strong> an understand<strong>in</strong>g specifically<br />
<strong>of</strong> <strong>the</strong> people who are responsible for <strong>the</strong> violence and <strong>of</strong> <strong>the</strong>ir culture,<br />
religion, traditions and everyth<strong>in</strong>g that shapes <strong>the</strong>ir expectations. These<br />
are <strong>the</strong> <strong>in</strong>fluences that propel people <strong>in</strong>to conflict; <strong>the</strong>se are <strong>the</strong> factors that<br />
complicate its resolution.<br />
In <strong>the</strong> early days after <strong>the</strong> liberation <strong>of</strong> Iraq, so much <strong>of</strong> what we did was aimed<br />
at f<strong>in</strong>d<strong>in</strong>g political solutions that we thought would eng<strong>in</strong>eer change and<br />
generate hope. It would have been wonderful if those <strong>in</strong>itiatives had worked,<br />
but most <strong>of</strong> <strong>the</strong>m did not. Of <strong>the</strong> six work<strong>in</strong>g parties set up by <strong>the</strong> Iraqi Centre<br />
for Dialogue, Reconciliation and <strong>Peace</strong> <strong>in</strong> early 2004, for example, only <strong>the</strong><br />
30
one concerned with women, religion and democracy ever bore much fruit.<br />
Some <strong>of</strong> <strong>the</strong> key women’s leaders we identified were subsequently elected to<br />
Iraq’s new parliament and did a very important job – though now <strong>the</strong>y tell us<br />
that <strong>the</strong>ir male colleagues only laugh at <strong>the</strong>m. Mrs Samia Aziz Mohamed, <strong>the</strong><br />
Faili Kurd who led this effort for us and became an MP herself, lost three <strong>of</strong><br />
her relatives and her house <strong>in</strong> 2006 <strong>in</strong> an attack by Shia gunmen.<br />
So much <strong>of</strong> my work now is about help<strong>in</strong>g people simply to stay alive, and to<br />
keep <strong>the</strong>ir rema<strong>in</strong><strong>in</strong>g loved ones alive, amidst <strong>the</strong> constant violence. There is<br />
no know<strong>in</strong>g how many people have been killed, or even how many have been<br />
abducted, s<strong>in</strong>ce <strong>the</strong> fall <strong>of</strong> Baghdad <strong>in</strong> 2003. Those who are taken are very<br />
rarely returned. The humanitarian situation, too, is dire. People <strong>of</strong>ten ask me<br />
why my foundation is <strong>in</strong>volved <strong>in</strong> relief work. The answer is simple: because<br />
no one else is. Those foreign aid workers who were here <strong>in</strong> <strong>the</strong> heart <strong>of</strong> Iraq<br />
have fled. Many have gone to <strong>the</strong> north <strong>of</strong> <strong>the</strong> country, to <strong>the</strong> beauty and<br />
comparative peace <strong>of</strong> Kurdistan. They tell <strong>the</strong>ir supporters <strong>the</strong>y are work<strong>in</strong>g<br />
<strong>in</strong> Iraq and <strong>of</strong> course it is true – but <strong>the</strong>y are <strong>in</strong> a different world from <strong>the</strong> one<br />
we are operat<strong>in</strong>g <strong>in</strong>.<br />
Many <strong>of</strong> <strong>the</strong>se people work for Christian agencies. They were not wrong to<br />
leave central Iraq – <strong>the</strong>y had to. It would have been far too dangerous for <strong>the</strong>m<br />
to rema<strong>in</strong> here. If <strong>the</strong>y had stayed, <strong>the</strong>y would have achieved little and most<br />
probably would have been seen as missionaries try<strong>in</strong>g to convert Muslims.<br />
They <strong>the</strong>mselves would <strong>the</strong>n have been at serious risk <strong>of</strong> be<strong>in</strong>g kidnapped<br />
or murdered, while any Iraqi Christians associated with <strong>the</strong>m would have<br />
been reckoned as supporters <strong>of</strong> <strong>the</strong> ‘Crusader’ ideology <strong>of</strong> <strong>the</strong> West. This is<br />
<strong>the</strong> perspective <strong>of</strong> militant Muslims who do not realize that Christianity took<br />
root here long before Islam, and long before it took root <strong>in</strong> <strong>the</strong> West. Such<br />
th<strong>in</strong>k<strong>in</strong>g is dangerously prevalent here.<br />
The flight <strong>of</strong> <strong>the</strong> major relief organizations from <strong>the</strong> heart <strong>of</strong> this country<br />
has <strong>in</strong>creased <strong>the</strong> burden on <strong>the</strong> FRRME 1 massively. Fight<strong>in</strong>g for peace <strong>in</strong> <strong>the</strong><br />
Middle East is always hard, but at times <strong>in</strong> Iraq it is soul-destroy<strong>in</strong>g. So, what<br />
is <strong>the</strong> role <strong>of</strong> a peacemaker <strong>in</strong> this country, amidst <strong>the</strong> trauma and chaos<br />
that have become so normal here? You soon discard <strong>the</strong> idea that success<br />
may come quickly: any strategy has to be long-term. You are also soon<br />
disabused <strong>of</strong> <strong>the</strong> idea that impos<strong>in</strong>g Western-style democracy will br<strong>in</strong>g<br />
peace. Whenever a democratic system has been <strong>in</strong>troduced to <strong>the</strong> Middle<br />
East <strong>in</strong> <strong>the</strong> recent past, <strong>the</strong> outcome has generally been bad. Democracy has<br />
given Iran a malignant president and Gaza a terrorist government, and Iraq,<br />
too, has suffered enormously because it took so long for people to agree on<br />
1<br />
Foundation for Relief and Reconciliation <strong>in</strong> <strong>the</strong> Middle East<br />
31
who should run it. In fact, <strong>the</strong> most stable governments <strong>in</strong> <strong>the</strong> region are<br />
those <strong>of</strong> Morocco and Jordan, which are essentially benevolent hereditary<br />
dictatorships.<br />
Attempts by <strong>the</strong> West to foster peace <strong>in</strong> <strong>the</strong> Middle East by encourag<strong>in</strong>g<br />
democracy show that our politicians have not considered <strong>the</strong> core values<br />
<strong>of</strong> <strong>the</strong>se societies, and <strong>in</strong> particular <strong>the</strong>ir religious identity, <strong>the</strong>ir culture<br />
<strong>of</strong> honour and shame, <strong>the</strong> <strong>in</strong>fluence <strong>of</strong> <strong>the</strong> family and <strong>the</strong> pervasive role <strong>of</strong><br />
tradition. Many <strong>of</strong> our Western ideals simply do not work <strong>in</strong> this part <strong>of</strong> <strong>the</strong><br />
world. It sounds very f<strong>in</strong>e, for example, to try to br<strong>in</strong>g about change from <strong>the</strong><br />
bottom up, and <strong>in</strong> <strong>the</strong> West it may work; but here it does not. Here, <strong>the</strong> only<br />
way you can really effect change is to work from <strong>the</strong> top down. In particular,<br />
it is <strong>the</strong> religious leaders who determ<strong>in</strong>e which way a society will go – and <strong>in</strong><br />
order to <strong>in</strong>fluence <strong>the</strong>m we have to make friends with <strong>the</strong>m. This, I believe,<br />
has been our most crucial mistake <strong>in</strong> <strong>the</strong> West: we have failed to understand<br />
that at <strong>the</strong> heart <strong>of</strong> Middle Eastern society is <strong>the</strong> idea <strong>of</strong> relationship, which<br />
means that establish<strong>in</strong>g and nurtur<strong>in</strong>g relationships have to be absolutely<br />
central to our work.<br />
What is important is not only how strong our relationships are but also who<br />
<strong>the</strong>y are with. We can make progress <strong>in</strong> peacemak<strong>in</strong>g only when we are<br />
engag<strong>in</strong>g with <strong>the</strong> key people on both – or all – sides <strong>of</strong> <strong>the</strong> conflict. In Israel/<br />
Palest<strong>in</strong>e, that is comparatively easy; but <strong>in</strong> Iraq it is much more complex. The<br />
parties to <strong>the</strong> violence <strong>in</strong>clude <strong>the</strong> Sunna, <strong>the</strong> Shia, <strong>the</strong> Kurds, <strong>the</strong> Americans<br />
and <strong>the</strong>ir partners <strong>in</strong> <strong>the</strong> Coalition, and <strong>the</strong> Iraqi government and its security<br />
forces. Moreover, <strong>the</strong>re is fight<strong>in</strong>g not only between communities but also<br />
with<strong>in</strong> <strong>the</strong>m, as different factions struggle for control. Everyone needs to be<br />
<strong>in</strong>volved <strong>in</strong> <strong>the</strong> quest for peace. <strong>Peace</strong>mak<strong>in</strong>g <strong>of</strong> <strong>the</strong> old woolly-liberal k<strong>in</strong>d<br />
no longer works, if it ever did. We cannot succeed if we do not engage with<br />
<strong>the</strong> military. By <strong>the</strong> same token, we have to engage too with <strong>the</strong> people who<br />
choose to kidnap women and children and blow up buses. We cannot conf<strong>in</strong>e<br />
ourselves to sitt<strong>in</strong>g down and dr<strong>in</strong>k<strong>in</strong>g tea with nice people.<br />
Not everyone is approachable, <strong>of</strong> course – some groups, such as al-Qa’ida,<br />
are impossible to engage with at any level. How great it would be to meet<br />
with <strong>the</strong>m and talk sense, to restore to <strong>the</strong>m what <strong>the</strong>y feel <strong>the</strong>y have lost<br />
and seek peace and reconciliation! But that is simply not possible, because<br />
it is <strong>of</strong> no <strong>in</strong>terest to <strong>the</strong>m. They are set only on kill<strong>in</strong>g and maim<strong>in</strong>g <strong>in</strong> <strong>the</strong><br />
name <strong>of</strong> God. I have, however, got very close to <strong>the</strong> most senior people <strong>in</strong> <strong>the</strong><br />
Mehdi Army and o<strong>the</strong>r such radical groups, and I cont<strong>in</strong>ue to be so. (This can<br />
be quite disconcert<strong>in</strong>g. One day, I was sitt<strong>in</strong>g <strong>in</strong> my study <strong>in</strong> leafy Hampshire<br />
when I had a phone call from Muqtada al-Sadr. He had heard it reported that<br />
32
<strong>the</strong> Archbishop <strong>of</strong> Canterbury, Dr Rowan Williams, had said that shari’a law<br />
should be <strong>in</strong>troduced to England and he wanted me to tell Lambeth Palace<br />
how much he approved.) If anyone who is responsible for violence is will<strong>in</strong>g<br />
to deal with us, we have to engage with <strong>the</strong>m if we are to have any hope<br />
<strong>of</strong> br<strong>in</strong>g<strong>in</strong>g peace to Iraq. It is <strong>of</strong>ten difficult to get <strong>the</strong>se people to meet<br />
representatives <strong>of</strong> <strong>the</strong> Coalition, because Western governments do not want<br />
to be seen to be talk<strong>in</strong>g to ‘<strong>the</strong> bad guys’ – though <strong>in</strong> private <strong>the</strong>y are glad we<br />
are do<strong>in</strong>g it, and <strong>the</strong> Pentagon especially is now happy to f<strong>in</strong>ance this aspect<br />
<strong>of</strong> our work.<br />
I am <strong>in</strong>volved with both religious and political leaders and I f<strong>in</strong>d <strong>the</strong>y <strong>of</strong>ten<br />
fail to understand each o<strong>the</strong>r. Western politicians do not appreciate that<br />
religious extremists need to be addressed <strong>in</strong> religious language. On <strong>the</strong> o<strong>the</strong>r<br />
hand, most religious leaders have little <strong>in</strong>sight <strong>in</strong>to <strong>the</strong> nature <strong>of</strong> Western<br />
politics and are unaware that most <strong>of</strong> our politicians f<strong>in</strong>d violence <strong>in</strong> <strong>the</strong> name<br />
<strong>of</strong> God <strong>in</strong>comprehensible. Often, a fur<strong>the</strong>r obstacle to mutual understand<strong>in</strong>g<br />
is <strong>the</strong> belief shared by both k<strong>in</strong>ds <strong>of</strong> leader that <strong>the</strong> only way to deal with <strong>the</strong><br />
o<strong>the</strong>r k<strong>in</strong>d is by force. Both <strong>of</strong> <strong>the</strong>m tend to assume that if you hurt someone<br />
enough <strong>the</strong>y will submit to your will. The problem with this assumption is<br />
that usually it results only <strong>in</strong> an escalation <strong>of</strong> violence.<br />
There is no simple formula, no secret, to gett<strong>in</strong>g <strong>the</strong>se people to engage with<br />
us or with each o<strong>the</strong>r, or to change <strong>the</strong>ir tactics; and <strong>the</strong>re is little rhyme or<br />
reason <strong>in</strong> how we have achieved it. It can take months merely to get to know<br />
some people – and yet <strong>of</strong>ten it is when we get to know <strong>the</strong>m, and even make<br />
friends with <strong>the</strong>m, that solutions beg<strong>in</strong> to emerge. Fortunately, Christianity<br />
encourages us <strong>in</strong> this approach, because Jesus taught us to love our enemies<br />
and forgive <strong>the</strong>m. (Most <strong>of</strong> those I deal with <strong>in</strong> <strong>the</strong> Middle East, however, are<br />
Jews or Muslims, and this concept <strong>of</strong> lov<strong>in</strong>g and forgiv<strong>in</strong>g your enemies is<br />
foreign to <strong>the</strong>ir religion. It can be difficult to expla<strong>in</strong> it to <strong>the</strong>m.)<br />
As a third party, I and my colleagues play a vital role not only by mediat<strong>in</strong>g<br />
negotiations but also by facilitat<strong>in</strong>g <strong>the</strong> form<strong>in</strong>g <strong>of</strong> relationships across <strong>the</strong><br />
divides. Often, our start<strong>in</strong>g-po<strong>in</strong>t is enabl<strong>in</strong>g each side to hear <strong>the</strong> o<strong>the</strong>r’s<br />
story. As <strong>the</strong> American poet Longfellow once wrote: ‘If we could read <strong>the</strong><br />
secret history <strong>of</strong> our enemies, we should f<strong>in</strong>d <strong>in</strong> each man’s life sorrow and<br />
suffer<strong>in</strong>g enough to disarm all hostility.’ Or, as someone else has said, ‘Who<br />
is my enemy? It is <strong>the</strong> person whose story I have not heard.’ Merely to get to<br />
this po<strong>in</strong>t <strong>of</strong> listen<strong>in</strong>g to each o<strong>the</strong>r can take many months or even years, but<br />
once we have reached it we f<strong>in</strong>d that people are <strong>of</strong>ten astonished to learn <strong>of</strong><br />
<strong>the</strong> pa<strong>in</strong> <strong>the</strong> o<strong>the</strong>r side is experienc<strong>in</strong>g <strong>in</strong> <strong>the</strong> conflict.<br />
33
Such encounters may be <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g <strong>of</strong> a road that leads to reconciliation,<br />
but we need to f<strong>in</strong>d a way to keep people mov<strong>in</strong>g along it. This may <strong>in</strong>volve<br />
arrang<strong>in</strong>g regular conferences, sem<strong>in</strong>ars or private meet<strong>in</strong>gs between<br />
religious and political leaders, or it may mean someth<strong>in</strong>g more <strong>in</strong>formal,<br />
such as a meal toge<strong>the</strong>r. All <strong>of</strong> this sounds easier than it actually is. In fact,<br />
progress can be excruciat<strong>in</strong>gly slow. Once I thought we could achieve th<strong>in</strong>gs<br />
quickly, but it did not take long to discover that <strong>in</strong> Iraq you have to operate by<br />
Middle Eastern, not Western, time. Someth<strong>in</strong>g that <strong>in</strong> Brita<strong>in</strong> or America you<br />
might hope to accomplish <strong>in</strong> a day can take over a year here.<br />
In <strong>the</strong> meantime, our task is <strong>of</strong>ten just to get to know people’s concerns and<br />
to hear <strong>the</strong>m tell <strong>the</strong>ir stories <strong>in</strong> <strong>the</strong> way <strong>the</strong>y want to tell <strong>the</strong>m. This <strong>in</strong> itself<br />
can be very difficult: time and time aga<strong>in</strong> I encounter views I know to be<br />
seriously flawed or grossly <strong>in</strong>accurate. Everyth<strong>in</strong>g requires tact and patience.<br />
The fact is, however, that while summits can produce stirr<strong>in</strong>g declarations<br />
(and I have been <strong>in</strong>volved <strong>in</strong> many <strong>of</strong> <strong>the</strong>m), on <strong>the</strong>ir own <strong>the</strong>y will achieve<br />
noth<strong>in</strong>g. It is <strong>the</strong> <strong>in</strong>dividuals that come to such ga<strong>the</strong>r<strong>in</strong>gs who can make <strong>the</strong><br />
difference – as long as we <strong>in</strong>vest enough time and money <strong>in</strong> work<strong>in</strong>g with<br />
<strong>the</strong>m. And <strong>the</strong>y, too, need to spend time meet<strong>in</strong>g with o<strong>the</strong>rs, on <strong>the</strong>ir own<br />
side and <strong>the</strong> o<strong>the</strong>r side, who also have <strong>the</strong> <strong>in</strong>fluence to make a difference.<br />
In August 2007, I met <strong>in</strong> Cairo with a number <strong>of</strong> Iraq’s most dist<strong>in</strong>guished<br />
religious leaders. When Abu Ragif, a Shia ayatollah, and Dr Abdel Latif, a<br />
Sunni sheikh, said <strong>the</strong>y wanted to meet at least once a month, I thought <strong>the</strong>y<br />
were be<strong>in</strong>g far too ambitious – <strong>the</strong>y didn’t even live <strong>in</strong> <strong>the</strong> same country. And<br />
yet that is what has happened. One <strong>of</strong> Iraq’s most senior Shia leaders has<br />
been sitt<strong>in</strong>g down regularly with one <strong>of</strong> its most senior Sunni leaders. This is<br />
how change is brought about. Declarations are all very well, I have learned,<br />
but <strong>the</strong>y must be followed by action – and it is relationships that make this<br />
possible.<br />
Once we have established relationships – and set up <strong>the</strong> congresses or<br />
<strong>in</strong>stitutes or whatever that will susta<strong>in</strong> <strong>the</strong>m – we <strong>the</strong>n have to dedicate<br />
ourselves to develop<strong>in</strong>g <strong>the</strong>m. Every day, we have to address <strong>the</strong> various<br />
issues <strong>the</strong>y throw up, and this <strong>in</strong>volves meet<strong>in</strong>g with all <strong>the</strong> different parties<br />
<strong>in</strong>volved – diplomats, politicians, soldiers, religious leaders and terrorists.<br />
Every meet<strong>in</strong>g is different <strong>in</strong> character.<br />
All <strong>of</strong> <strong>the</strong> diplomats I talk to <strong>in</strong> Iraq work for one or ano<strong>the</strong>r member <strong>of</strong> <strong>the</strong><br />
Coalition. Generally, my engagement on this front is at a very high level, as I<br />
usually deal with <strong>the</strong> ambassador <strong>of</strong> a country or his deputy. My conversations<br />
with <strong>the</strong>se people are always wide-rang<strong>in</strong>g. Some governments are <strong>in</strong>volved<br />
<strong>in</strong> fund<strong>in</strong>g specific aspects <strong>of</strong> our work with religious leaders and so <strong>the</strong>ir<br />
34
embassies need to know how <strong>the</strong>se projects are develop<strong>in</strong>g, to be assured<br />
that <strong>the</strong>ir aims are be<strong>in</strong>g achieved. Often, I am asked to arrange meet<strong>in</strong>gs<br />
for <strong>the</strong>m with various sectarian leaders, and sometimes I am able to and<br />
sometimes not.<br />
Often my discussions with diplomats focus on ways to reduce political<br />
sectarianism, and encourage <strong>the</strong> build<strong>in</strong>g <strong>of</strong> coalitions across <strong>the</strong> tribal<br />
and religious divides. (In Iraq’s first democratic election, for a transitional<br />
assembly <strong>in</strong> January 2005, over 120 different groups and parties put up<br />
candidates, which was impractical as well as daunt<strong>in</strong>g for <strong>the</strong> voters.) I<br />
always leave <strong>the</strong>se meet<strong>in</strong>gs with a long list <strong>of</strong> th<strong>in</strong>gs to do. My unique ability<br />
to relate to Iraq’s religious leaders means that when I meet with diplomats<br />
from Coalition countries I can <strong>in</strong>form <strong>the</strong>m <strong>of</strong> <strong>the</strong> views I have encountered<br />
‘on <strong>the</strong> ground’. One question that has been central to our deliberations is:<br />
How can religion advise, ra<strong>the</strong>r than supervise, politics? Often I f<strong>in</strong>d that<br />
diplomats have only a very limited understand<strong>in</strong>g <strong>of</strong> <strong>the</strong> nature <strong>of</strong> religion <strong>in</strong><br />
Iraq, and so <strong>the</strong>se meet<strong>in</strong>gs can be very educational.<br />
With some diplomats, I am frequently <strong>in</strong>volved <strong>in</strong> complex hostage<br />
negotiations. In <strong>the</strong>se cases, <strong>the</strong> character <strong>of</strong> our meet<strong>in</strong>gs is totally different.<br />
They ask me for details about our deal<strong>in</strong>gs with <strong>the</strong> people we th<strong>in</strong>k may<br />
be <strong>the</strong> kidnappers, and sometimes I can give <strong>the</strong>m that <strong>in</strong>formation and<br />
sometimes I can’t. I cannot betray people’s trust, even when <strong>the</strong>y are<br />
generally perceived as ‘really bad’ people. It is crucial <strong>in</strong> such negotiations<br />
that everyone recognizes that I and my team are not work<strong>in</strong>g for any<br />
government. (It is no secret that a large part <strong>of</strong> my foundation’s fund<strong>in</strong>g<br />
comes from <strong>the</strong> Pentagon, but <strong>the</strong> Americans have never once told us what to<br />
do and I always make this clear to <strong>the</strong> people we are deal<strong>in</strong>g with – and <strong>the</strong>y<br />
accept this.) We have to approach <strong>the</strong>se matters as religious, not secular,<br />
leaders. It is this that w<strong>in</strong>s us respect <strong>in</strong> Iraq and enables us – not always, but<br />
sometimes – to accomplish what we are try<strong>in</strong>g to do.<br />
My relations with Iraqi politicians are not always easy, but <strong>the</strong>y are always<br />
very civil. Some <strong>of</strong> <strong>the</strong>m, such as <strong>the</strong> National Security Adviser, Dr Mowaffak,<br />
I have become very close to. All <strong>of</strong> Iraq’s prime m<strong>in</strong>isters s<strong>in</strong>ce <strong>the</strong> war have<br />
also become my friends. When I meet with <strong>the</strong>se people, we talk through<br />
every aspect <strong>of</strong> <strong>the</strong>ir work and ours, from try<strong>in</strong>g to combat religious<br />
sectarianism to car<strong>in</strong>g for my congregation at St George’s. I also have to<br />
engage with politicians from <strong>the</strong> various countries <strong>in</strong> <strong>the</strong> Coalition, and<br />
especially our major partners, America, Brita<strong>in</strong> and Denmark.<br />
35
My deal<strong>in</strong>gs with members <strong>of</strong> <strong>the</strong> armed forces, both foreign and (to a much<br />
smaller extent) Iraqi, are always precise and to <strong>the</strong> po<strong>in</strong>t, focus<strong>in</strong>g strictly on<br />
what needs to be accomplished and how it can be done. The key issue is how<br />
<strong>the</strong> violence can be reduced, for <strong>the</strong> fact is that <strong>the</strong> pr<strong>in</strong>cipal peacemakers<br />
<strong>in</strong> Iraq today are <strong>the</strong> military. Indeed, I <strong>of</strong>ten rem<strong>in</strong>d <strong>the</strong>m <strong>of</strong> this fact. Once<br />
aga<strong>in</strong>, I deal chiefly with <strong>the</strong> senior <strong>of</strong>ficers and have little to do with <strong>the</strong><br />
lower ranks unless I see <strong>the</strong>m at chapel. I have especially close relations with<br />
<strong>the</strong> American military, both on <strong>the</strong> ground <strong>in</strong> Iraq and at <strong>the</strong> Department <strong>of</strong><br />
Defense <strong>in</strong> Wash<strong>in</strong>gton.<br />
My encounters with religious leaders are always <strong>in</strong>tense. It’s essential that I<br />
ma<strong>in</strong>ta<strong>in</strong> a good relationship with <strong>the</strong>m <strong>in</strong> whatever country or situation we<br />
f<strong>in</strong>d ourselves. All <strong>of</strong> <strong>the</strong> leaders I work with carry great authority <strong>in</strong> both <strong>the</strong><br />
political and <strong>the</strong> religious sphere, and it is <strong>of</strong>ten difficult to get across to <strong>the</strong>m<br />
<strong>the</strong> fact that <strong>in</strong> <strong>the</strong> West religious leaders do not have <strong>the</strong> same <strong>in</strong>fluence.<br />
Many <strong>of</strong> <strong>the</strong>se men now live outside Iraq, and so I and my colleagues are<br />
constantly fly<strong>in</strong>g to o<strong>the</strong>r parts <strong>of</strong> <strong>the</strong> Middle East. Our endless phone<br />
calls are not enough: we have to visit <strong>the</strong>m as <strong>of</strong>ten and as regularly as we<br />
can – and take <strong>the</strong>m presents, as <strong>the</strong>ir culture requires. We spend hours<br />
<strong>in</strong> deep discussions with <strong>the</strong>m about matters relat<strong>in</strong>g to Iraq, and usually<br />
<strong>the</strong>y have compla<strong>in</strong>ts about <strong>the</strong> mult<strong>in</strong>ational forces, <strong>the</strong> government and<br />
o<strong>the</strong>r religious groups and leaders. Engag<strong>in</strong>g with <strong>the</strong>se people can be<br />
very expensive as well as time-consum<strong>in</strong>g, but it is essential because even<br />
those who live <strong>in</strong> exile still wield great <strong>in</strong>fluence through <strong>the</strong>ir broadcasts on<br />
television and through <strong>the</strong> major organizations <strong>the</strong>y are <strong>in</strong>volved <strong>in</strong> runn<strong>in</strong>g<br />
<strong>in</strong> Iraq.<br />
The most important people I deal with, however, are <strong>the</strong> terrorists. If our<br />
concern is to stem <strong>the</strong> violence, we have to work with those who perpetrate<br />
it. As I have said already, this is not always easy, or even possible, and <strong>the</strong>re<br />
are groups such as al-Qa’ida that refuse to engage with <strong>the</strong> Coalition except<br />
<strong>in</strong> battle. In <strong>the</strong>se cases, armed force is <strong>the</strong> only rema<strong>in</strong><strong>in</strong>g option. Many<br />
people object to <strong>the</strong> idea that military action has an important role <strong>in</strong> peacemak<strong>in</strong>g,<br />
but I believe it is true more strongly now than ever. In o<strong>the</strong>r cases,<br />
however, you realize that <strong>the</strong>re are non-aggressive ways to pacify people. For<br />
example, many Iraqis have resorted to violence because <strong>the</strong>y perceive that<br />
someth<strong>in</strong>g precious has been taken from <strong>the</strong>m. They may have lost territory,<br />
money, prestige or political <strong>in</strong>fluence, but <strong>in</strong> <strong>the</strong> end it all boils down to a loss<br />
<strong>of</strong> power. The solution is some sort <strong>of</strong> concession. To w<strong>in</strong> <strong>the</strong>m over to <strong>the</strong><br />
cause <strong>of</strong> peace, we have to persuade <strong>the</strong> Coalition and <strong>the</strong> Iraqi government<br />
to give <strong>the</strong>m someth<strong>in</strong>g back. I can’t reveal what this has meant <strong>in</strong> practice<br />
36
– regrettably, for security reasons, much <strong>of</strong> what we do cannot be disclosed.<br />
All I can say is that mediat<strong>in</strong>g <strong>the</strong> negotiations that this entails constitutes<br />
a major part <strong>of</strong> my work and it is <strong>of</strong>ten very complex and time-consum<strong>in</strong>g.<br />
It is essential <strong>in</strong> all this that people come to trust me and my colleagues. This<br />
does not happen automatically. A crucial factor is that first and foremost I<br />
am regarded as a religious leader. That is <strong>the</strong> only reason I can do this job. If<br />
I were not a priest, I could not do it. I am frequently told by members <strong>of</strong> <strong>the</strong><br />
Iraqi government that my two most important qualifications for my work<br />
are that I am myself a cleric and that I have been <strong>in</strong> Iraq for a long time,<br />
now over a decade. It makes all <strong>the</strong> difference that I am orda<strong>in</strong>ed because<br />
here <strong>the</strong>re is very little dist<strong>in</strong>ction between religion and politics. In <strong>the</strong> West<br />
we may talk about <strong>the</strong> separation <strong>of</strong> church and state and it may have big<br />
advantages, but <strong>the</strong> reality <strong>in</strong> Iraq – as, <strong>in</strong>deed, <strong>in</strong> much <strong>of</strong> <strong>the</strong> non-Western<br />
world – is very different. Recently, when one <strong>of</strong> my team asked some <strong>of</strong> Grand<br />
Ayatollah al-Sistani’s people what <strong>the</strong>y thought <strong>of</strong> Iraq’s new government,<br />
<strong>the</strong>y told him matter-<strong>of</strong>-factly, ‘We are <strong>the</strong> government.’ Here <strong>in</strong> Iraq, religion<br />
and politics are <strong>in</strong>extricably entw<strong>in</strong>ed. I was <strong>in</strong> a discussion group with<br />
Madele<strong>in</strong>e Albright at <strong>the</strong> launch <strong>of</strong> <strong>the</strong> Cl<strong>in</strong>ton Global Initiative <strong>in</strong> 2005 and<br />
she admitted that her biggest mistake <strong>in</strong> <strong>of</strong>fice, as America’s Secretary <strong>of</strong><br />
State from 1997 to 2001, was not to take seriously <strong>the</strong> role <strong>of</strong> religion <strong>in</strong><br />
diplomatic affairs. As she po<strong>in</strong>ts out <strong>in</strong> her brilliant book The Mighty and <strong>the</strong><br />
Almighty, it is futile to try to ‘keep religion out <strong>of</strong> politics’. It is bound up <strong>in</strong><br />
so much <strong>of</strong> <strong>the</strong> conflict <strong>in</strong> our world and we cannot be serious about peacemak<strong>in</strong>g<br />
unless we are serious about engag<strong>in</strong>g with it.<br />
The mutual <strong>in</strong>comprehension between <strong>the</strong> Islamic world and <strong>the</strong> West is<br />
certa<strong>in</strong>ly one <strong>of</strong> <strong>the</strong> biggest problems fac<strong>in</strong>g humank<strong>in</strong>d today. Many Muslims<br />
do not understand <strong>the</strong> fundamentals <strong>of</strong> Western society. They see it <strong>in</strong> simple<br />
terms, as recklessly secular, with no God-given ideals. Unfortunately, this<br />
perception is confirmed by much <strong>of</strong> our television, whose witness <strong>the</strong>y see<br />
and believe. You only have to watch a little Arabic TV to see <strong>the</strong> difference.<br />
(Curiously, <strong>the</strong> divorce between religion and politics <strong>in</strong> <strong>the</strong> West goes even<br />
deeper <strong>in</strong> those countries where it is un<strong>of</strong>ficial, such as Brita<strong>in</strong>, than it does<br />
<strong>in</strong> America, where it is established by <strong>the</strong> constitution.)<br />
The West, <strong>in</strong> return, has many false perceptions <strong>of</strong> Islam, which it associates<br />
<strong>in</strong>creas<strong>in</strong>gly with radicalism and terrorism. We forget that for hundreds <strong>of</strong><br />
years Christians, too, waged war <strong>in</strong> <strong>the</strong> name <strong>of</strong> God. Violence <strong>in</strong> God’s name<br />
is always wrong, whoever it is committed by, but we need to grasp that only a<br />
small percentage <strong>of</strong> <strong>the</strong> Muslim community is guilty <strong>of</strong> this evil. (Indeed, it is<br />
not only Muslims who suffer from our prejudice <strong>in</strong> <strong>the</strong> Middle East – Christians<br />
37
from <strong>the</strong> region are viewed with <strong>the</strong> same suspicion. If you are a Palest<strong>in</strong>ian or<br />
an Iraqi, you are regarded as a security threat whatever your religion. Western<br />
unfamiliarity with Arabic names does not help. Two <strong>of</strong> my closest Christian<br />
friends from Iraq are called Osama and Jihad. These are everyday names where<br />
<strong>the</strong>y come from, but <strong>in</strong> <strong>the</strong> West <strong>the</strong>y set alarm bells r<strong>in</strong>g<strong>in</strong>g.) The remarks<br />
<strong>of</strong> Iran’s (former 1 ) president, Mahmoud Ahmad<strong>in</strong>ejad, about Israel have<br />
fur<strong>the</strong>r re<strong>in</strong>forced <strong>the</strong> idea that Islam, and especially Shia Islam, is essentially<br />
aggressive. Noth<strong>in</strong>g could be fur<strong>the</strong>r from <strong>the</strong> truth. The majority <strong>of</strong> Muslims<br />
<strong>in</strong> Iraq are Shia and I have found most <strong>of</strong> <strong>the</strong>m to be peace-lov<strong>in</strong>g people.<br />
This is not to deny <strong>the</strong> worldwide threat <strong>of</strong> al-Qa’ida. Today <strong>the</strong> danger it<br />
poses is real. Kenya, Tanzania, America, Indonesia, Spa<strong>in</strong>, Brita<strong>in</strong>, Algeria<br />
and Pakistan, among o<strong>the</strong>rs, have all suffered <strong>the</strong> consequences <strong>of</strong> its<br />
fundamentalist zeal. The result is that not only Islam but religion <strong>in</strong> general<br />
has ga<strong>in</strong>ed a very bad name. So <strong>of</strong>ten when people <strong>in</strong> <strong>the</strong> West learn that I am<br />
a priest <strong>the</strong>y start compla<strong>in</strong><strong>in</strong>g about religion. They tell me that it is a major<br />
cause <strong>of</strong> most <strong>of</strong> <strong>the</strong> wars <strong>in</strong> <strong>the</strong> world today. I totally agree with <strong>the</strong>m. They<br />
f<strong>in</strong>d this shock<strong>in</strong>g, but I tell <strong>the</strong>m that religion is like a hammer and chisel: it<br />
can be used ei<strong>the</strong>r to create someth<strong>in</strong>g beautiful or to cause total havoc. Too<br />
<strong>of</strong>ten it does <strong>the</strong> latter – as I po<strong>in</strong>t out when Christians tell me, as <strong>the</strong>y <strong>of</strong>ten<br />
do, that what <strong>the</strong> world needs now is more religion. Sadly, when religion<br />
goes wrong, it really does go wrong. My job, however, is to try to make it go<br />
right. As I frequently tell people: If religion is part <strong>of</strong> <strong>the</strong> problem, it must be<br />
part <strong>of</strong> <strong>the</strong> solution.<br />
I <strong>of</strong>ten watch Christian television when I am <strong>in</strong> Iraq. Most <strong>of</strong> it is American,<br />
and most <strong>of</strong> it shows a pr<strong>of</strong>ound lack <strong>of</strong> understand<strong>in</strong>g <strong>of</strong> what is happen<strong>in</strong>g <strong>in</strong><br />
<strong>the</strong> wider world. Generally, it seems to be concerned only to make <strong>in</strong>dividuals<br />
feel good about <strong>the</strong>mselves and to tell <strong>the</strong>m how <strong>the</strong>y can prosper f<strong>in</strong>ancially.<br />
I f<strong>in</strong>d this hard to take when my people at St George’s have noth<strong>in</strong>g. There is<br />
no f<strong>in</strong>ancial prosperity <strong>in</strong> store for <strong>the</strong>m, and yet <strong>the</strong>y are so s<strong>in</strong>cere <strong>in</strong> <strong>the</strong>ir<br />
love for <strong>the</strong> Lord. On <strong>the</strong> o<strong>the</strong>r hand, I f<strong>in</strong>d great encouragement <strong>in</strong> channels<br />
such as <strong>the</strong> British-based God TV that have helped <strong>the</strong> FRRME so generously<br />
to help those who have noth<strong>in</strong>g. I <strong>of</strong>ten say to Christians that we not only<br />
must pray for peace, we also must pay for peace. Too <strong>of</strong>ten we expect results<br />
to come not only quickly but cheaply. This is a po<strong>in</strong>t I am constantly mak<strong>in</strong>g<br />
to governments and charitable trusts as well.<br />
Demoniz<strong>in</strong>g Islam is not <strong>the</strong> only mistake we have made <strong>in</strong> <strong>the</strong> West, however.<br />
We have misunderstood <strong>the</strong> very nature <strong>of</strong> this faith. When we talk <strong>of</strong> <strong>the</strong><br />
1<br />
Mahmoud Ahmad<strong>in</strong>ejad was <strong>the</strong> Sixth President <strong>of</strong> Iran from 2005-13<br />
38
need to ‘streng<strong>the</strong>n <strong>the</strong> moderate Muslims’ and deal only with <strong>the</strong>m, who do<br />
we have <strong>in</strong> m<strong>in</strong>d? Those Muslims who share our Western ideals. As a Christian<br />
and a priest, I would take great <strong>of</strong>fence if I was called a ‘moderate’ believer.<br />
I am not. I am serious about my faith and my tradition. When I say <strong>the</strong> creed<br />
on Sundays, I mean it. And I share <strong>the</strong> concern <strong>of</strong> my Muslim bro<strong>the</strong>rs and<br />
sisters over <strong>the</strong> grow<strong>in</strong>g secularism and apostasy <strong>of</strong> Western society. True<br />
Islam, like true Christianity, is anyth<strong>in</strong>g but moderate. Unfortunately, when<br />
we describe as ‘moderates’ those true Muslims who shun violence and abhor<br />
terrorism and are tolerant <strong>of</strong> ‘<strong>the</strong> o<strong>the</strong>r’, whe<strong>the</strong>r Christian or Jew, we only<br />
streng<strong>the</strong>n <strong>the</strong> position <strong>of</strong> those who do not and are not, and we encourage<br />
<strong>the</strong> view that it is <strong>the</strong>y who are be<strong>in</strong>g true to <strong>the</strong>ir faith. I spend most <strong>of</strong> my<br />
time <strong>in</strong> <strong>the</strong> Middle East, and most <strong>of</strong> my colleagues are Muslims. Some <strong>of</strong><br />
<strong>the</strong> people I trust most are Muslims – <strong>in</strong>clud<strong>in</strong>g those who translate for me<br />
now at church services. Not one <strong>of</strong> <strong>the</strong>m is a moderate. They are ardently<br />
opposed to all forms <strong>of</strong> violence, but <strong>the</strong>y are also extremely serious about<br />
<strong>the</strong>ir faith and <strong>the</strong>ir commitment to serv<strong>in</strong>g God. I have to say that I have<br />
more <strong>in</strong> common with <strong>the</strong>m than I do with many <strong>of</strong> my so-called Christian<br />
colleagues.<br />
If we genu<strong>in</strong>ely want to resolve <strong>the</strong> very real problems between <strong>the</strong> West<br />
and <strong>the</strong> Islamic world, we need to beg<strong>in</strong> by us<strong>in</strong>g <strong>the</strong> right language. In <strong>the</strong><br />
first place, we have to abandon this talk <strong>of</strong> ‘moderation’. We need truly to<br />
respect Islam, which means hav<strong>in</strong>g regard for those Muslims who are serious<br />
about <strong>the</strong>ir faith. In my experience, most Muslims are tolerant and ready to<br />
work with o<strong>the</strong>rs, but <strong>the</strong>y want o<strong>the</strong>r people to respect <strong>the</strong>m, and even to<br />
be will<strong>in</strong>g to learn from <strong>the</strong>m. Indeed, it may well be that <strong>the</strong> West – and<br />
even <strong>the</strong> church – has a lot to learn from Islam. Perhaps we should beg<strong>in</strong> by<br />
look<strong>in</strong>g at ourselves and ask<strong>in</strong>g how we can become more serious about our<br />
beliefs. We should also disabuse ourselves <strong>of</strong> <strong>the</strong> idea that <strong>the</strong> best people to<br />
engage with Muslims are <strong>the</strong> liberal Christians. We need people <strong>in</strong> this field<br />
who are orthodox <strong>in</strong> <strong>the</strong>ir faith and committed. That is what Muslims expect<br />
all Christians to be.<br />
Front-l<strong>in</strong>e peacemak<strong>in</strong>g can be immensely stressful. This is not <strong>the</strong> k<strong>in</strong>d<br />
<strong>of</strong> work where you can ask people to wait until ano<strong>the</strong>r day. Often, your<br />
response has to be immediate, when a mosque or a church is blown up, a<br />
hostage is taken or a member <strong>of</strong> your staff is killed. On several occasions I<br />
have sat with my colleagues <strong>in</strong> Baghdad and cried at <strong>the</strong> news <strong>of</strong> a disaster or<br />
death we had tried to prevent. It has been an <strong>in</strong>credibly pa<strong>in</strong>ful experience.<br />
However, <strong>the</strong>re have also been times <strong>of</strong> immense joy. This is <strong>the</strong> nature <strong>of</strong><br />
our work, put very simply. It is complex and <strong>in</strong>tense and, for <strong>the</strong> present,<br />
39
much <strong>of</strong> it cannot be revealed, though one day I may be able to tell <strong>the</strong> full<br />
story. Search<strong>in</strong>g for peace <strong>in</strong> <strong>the</strong> midst <strong>of</strong> violence is a risky bus<strong>in</strong>ess. It is<br />
so dangerous sometimes that very few people can do it. Noth<strong>in</strong>g is certa<strong>in</strong><br />
about it – except that it has to be done. People must realize that it takes a<br />
very long time and we must not give up. Here <strong>in</strong> Iraq <strong>the</strong> work is <strong>of</strong>ten very<br />
solitary, very lonely and widely misunderstood. There are times when I wish<br />
I had a different call<strong>in</strong>g. Then, suddenly, comes a small sign <strong>of</strong> progress: a<br />
Sunni and a Shia cleric share a meal toge<strong>the</strong>r or a hostage is freed and, <strong>in</strong> a<br />
moment, hope is renewed.<br />
This hope is <strong>of</strong>ten far more <strong>the</strong>ological than political. Often Iraqi politics<br />
<strong>of</strong>fers very little reason for optimism, but <strong>the</strong>n unexpectedly <strong>the</strong> hope <strong>of</strong> <strong>the</strong><br />
Resurrection breaks through. I th<strong>in</strong>k <strong>of</strong> days when all has seemed utterly<br />
bleak and I have gone <strong>in</strong> my m<strong>in</strong>d to <strong>the</strong> empty tomb <strong>of</strong> Christ and just stood<br />
<strong>the</strong>re. That empty tomb has been my <strong>in</strong>spiration. So, we take heart. The Spirit<br />
and <strong>the</strong> glory <strong>of</strong> God are here and, with <strong>the</strong> angels, are fill<strong>in</strong>g <strong>the</strong> atmosphere<br />
with <strong>the</strong> presence <strong>of</strong> <strong>the</strong> Lord. He is work<strong>in</strong>g <strong>in</strong> our world and I believe that<br />
<strong>the</strong> Middle East is at <strong>the</strong> centre <strong>of</strong> his purposes. The more I have worked <strong>in</strong><br />
this region, <strong>the</strong> more I have come to see that it is God who is <strong>in</strong> control. I<br />
know that <strong>of</strong> myself I can do noth<strong>in</strong>g but with God I can do everyth<strong>in</strong>g. I have<br />
come to realize that what is happen<strong>in</strong>g <strong>in</strong> <strong>the</strong> physical realm is <strong>of</strong>ten just a<br />
manifestation <strong>of</strong> what is happen<strong>in</strong>g <strong>in</strong> <strong>the</strong> spiritual realm.<br />
If you had asked me a few years ago what peace-mak<strong>in</strong>g boils down to, I<br />
would have given you a long and convoluted answer. Nowadays, I would<br />
simply say one word: love. It is love that leads us to forgiveness, which is<br />
<strong>the</strong> only th<strong>in</strong>g that can prevent <strong>the</strong> pa<strong>in</strong> <strong>of</strong> <strong>the</strong> past from dictat<strong>in</strong>g <strong>the</strong> future.<br />
Jesus taught us to love our enemies, but generally we do not even like <strong>the</strong>m<br />
very much. So much <strong>of</strong> my time is spent with unpleasant people, and so<br />
before I approach <strong>the</strong>m I simply pray: ‘Lord, help me to love <strong>the</strong>m!’ If <strong>the</strong>re is<br />
one passage <strong>in</strong> <strong>the</strong> Bible that is a prescription for my work, I would suggest<br />
it is Romans 12:9-21:<br />
Love must be s<strong>in</strong>cere. Hate what is evil; cl<strong>in</strong>g to what is good. Be devoted<br />
to one ano<strong>the</strong>r <strong>in</strong> bro<strong>the</strong>rly love. Honour one ano<strong>the</strong>r above yourselves.<br />
Never be lack<strong>in</strong>g <strong>in</strong> zeal, but keep your spiritual fervour, serv<strong>in</strong>g <strong>the</strong> Lord.<br />
Be joyful <strong>in</strong> hope, patient <strong>in</strong> affliction, faithful <strong>in</strong> prayer. Share with God’s<br />
people who are <strong>in</strong> need. Practise hospitality.<br />
Bless those who persecute you; bless and do not curse. Rejoice with those<br />
who rejoice; mourn with those who mourn. Live <strong>in</strong> harmony with one<br />
ano<strong>the</strong>r. Do not be proud, but be will<strong>in</strong>g to associate with people <strong>of</strong> low<br />
position. Do not be conceited.<br />
40
Do not repay anyone evil for evil. Be careful to do what is right <strong>in</strong> <strong>the</strong> eyes<br />
<strong>of</strong> everybody. If it is possible, as far as it depends on you, live at peace with<br />
everyone. Do not take revenge, my friends, but leave room for God’s wrath,<br />
for it is written: ‘It is m<strong>in</strong>e to avenge; I will repay, ‘says <strong>the</strong> Lord. On <strong>the</strong><br />
contrary:<br />
‘If your enemy is hungry, feed him; if he is thirsty, give him<br />
someth<strong>in</strong>g to dr<strong>in</strong>k. In do<strong>in</strong>g this, you will heap burn<strong>in</strong>g<br />
coals on his head.’<br />
Do not be overcome by evil, but overcome evil with good.<br />
There are times when it is very difficult to love, when you feel you have<br />
given so much and got noth<strong>in</strong>g <strong>in</strong> return. Especially is this so <strong>in</strong> long-runn<strong>in</strong>g<br />
hostage negotiations. Sometimes I feel angry as I make my way to a meet<strong>in</strong>g,<br />
but I know that, if <strong>the</strong>re is to be any prospect <strong>of</strong> progress, that anger must<br />
give way to love. In all my deal<strong>in</strong>gs with terrorists, it has been clear that <strong>the</strong>y<br />
want someth<strong>in</strong>g; but <strong>of</strong>ten I have had noth<strong>in</strong>g to give <strong>the</strong>m but love. This is<br />
<strong>in</strong> itself a form <strong>of</strong> shar<strong>in</strong>g Jesus. So, we love, love and love and pray, pray and<br />
pray and hope, hope and hope that change will be brought about through <strong>the</strong><br />
glory <strong>of</strong> God.<br />
Copyright © 2009 Andrew White. Extract taken from The Vicar <strong>of</strong> Baghdad by Andrew White,<br />
published by Lion Hudson plc, 2009, and reproduced here with permission.<br />
Canon Andrew White, sometime dubbed, <strong>the</strong> ‘Vicar <strong>of</strong> Baghdad,’ because his church is <strong>the</strong> only<br />
rema<strong>in</strong><strong>in</strong>g Anglican church <strong>in</strong> Iraq, was <strong>the</strong> vicar <strong>of</strong> St George’s Church, Baghdad, until his<br />
departure for <strong>the</strong> sake <strong>of</strong> security <strong>in</strong> November 2014. His people (<strong>the</strong> congregation <strong>of</strong> St George’s)<br />
referred to him as <strong>the</strong>ir Aboona (Fa<strong>the</strong>r). Until recently, he was <strong>the</strong> President <strong>of</strong> <strong>the</strong> Foundation for<br />
Relief and Reconciliation <strong>in</strong> <strong>the</strong> Middle East (FRRME), which works to mediate and re-establish<br />
dialogue between conflict<strong>in</strong>g groups, particularly between Shia and Sunni, and members <strong>of</strong><br />
terrorist groups as well. He is no stranger to danger, hav<strong>in</strong>g been ‘hijacked, kidnapped, locked up<br />
<strong>in</strong> rooms with bits <strong>of</strong> f<strong>in</strong>ger and toe and th<strong>in</strong>gs.’ He has ‘been held at gunpo<strong>in</strong>t, been attacked,’ and<br />
has been featured on billboards <strong>in</strong> Iraq under <strong>the</strong> logo, “Wanted Dead or Alive’.”<br />
THE MAP ON THE WALL:<br />
Lessons from History<br />
A FORMER CABINET MINISTER, an <strong>in</strong>telligent person (none<strong>the</strong>less) asked<br />
me <strong>the</strong> o<strong>the</strong>r day: “Let’s assume that your plan is realized. A Palest<strong>in</strong>ian state<br />
will come <strong>in</strong>to be<strong>in</strong>g side by side with Israel. Even some k<strong>in</strong>d <strong>of</strong> federation.<br />
Then, <strong>in</strong> a few years, a violently anti-Israel party will come to power <strong>the</strong>re<br />
and annul all <strong>the</strong> treaties. What <strong>the</strong>n?”<br />
My simple answer was: “Israel will always be powerful enough to forestall<br />
any threat.” That is true, but that is not <strong>the</strong> real answer. The real answer lies<br />
41
<strong>in</strong> <strong>the</strong> lessons <strong>of</strong> history. History shows us that <strong>the</strong>re are (at least) two k<strong>in</strong>ds<br />
<strong>of</strong> peace agreements. One k<strong>in</strong>d, <strong>the</strong> stupid one, is based on power. The o<strong>the</strong>r,<br />
<strong>the</strong> <strong>in</strong>telligent, is based on common <strong>in</strong>terest.<br />
The most notorious <strong>of</strong> <strong>the</strong> first k<strong>in</strong>d is <strong>the</strong> Treaty <strong>of</strong> Versailles that followed<br />
World <strong>War</strong> I. It was signed four years before I was born, but as a child I was<br />
an eye-witness to its results. It was a “dictated” peace. After four years <strong>of</strong><br />
fight<strong>in</strong>g, with millions <strong>of</strong> victims, <strong>the</strong> victors wanted to <strong>in</strong>flict maximum<br />
damage on <strong>the</strong> vanquished.<br />
Large parts <strong>of</strong> Germany were separated from <strong>the</strong> Fa<strong>the</strong>rland and turned<br />
over to <strong>the</strong> victors East and West. Huge <strong>in</strong>demnities were levied on Germany,<br />
which was already totally exhausted by <strong>the</strong> war.<br />
Perhaps worst <strong>of</strong> all was <strong>the</strong> “war guilt” clause. The orig<strong>in</strong>s <strong>of</strong> <strong>the</strong> war were<br />
manifold and complicated. A Serbian patriot killed <strong>the</strong> Austrian heir to<br />
<strong>the</strong> throne. Austria answered with a harsh ultimatum. The Russian Czarist<br />
Empire, which saw itself as <strong>the</strong> protector <strong>of</strong> all Slavs, declared a general<br />
mobilization to frighten <strong>the</strong> Austrians <strong>of</strong>f. The Russians were allied with <strong>the</strong><br />
French. To prevent an <strong>in</strong>vasion from both sides, <strong>the</strong> Germans, who allied to<br />
<strong>the</strong> Austrians, <strong>in</strong>vaded France. The idea was to knock <strong>the</strong> French out before<br />
<strong>the</strong> cumbersome Russian mobilization was completed. Fear<strong>in</strong>g a German<br />
victory, Great Brita<strong>in</strong> rushed to <strong>the</strong> aid <strong>of</strong> <strong>the</strong> French. Complicated? Indeed.<br />
But <strong>the</strong> victors compelled <strong>the</strong> Germans to sign a clause that <strong>in</strong>dicted <strong>the</strong>m as<br />
solely responsible for <strong>the</strong> outbreak <strong>of</strong> <strong>the</strong> war.<br />
WHEN I WENT TO SCHOOL <strong>in</strong> Germany, <strong>the</strong>re hung before my eyes a map <strong>of</strong><br />
Germany. It showed <strong>the</strong> present borders <strong>of</strong> <strong>the</strong> Reich (as it was still called),<br />
and around it a prom<strong>in</strong>ent red l<strong>in</strong>e that showed <strong>the</strong> pre-war borders. This<br />
map hung <strong>in</strong> every class <strong>in</strong> every school <strong>in</strong> Germany. From earliest childhood<br />
on, every German boy and girl was daily rem<strong>in</strong>ded <strong>of</strong> <strong>the</strong> great <strong>in</strong>justice done<br />
to <strong>the</strong> Fa<strong>the</strong>rland, when large chunks were torn from it.<br />
Worse, every German child was taught that his or her fa<strong>the</strong>r had fought<br />
valiantly for four whole years aga<strong>in</strong>st a vastly superior enemy and<br />
surrendered only from sheer exhaustion. Germany had played only a m<strong>in</strong>or<br />
role <strong>in</strong> <strong>the</strong> events that led to <strong>the</strong> war, yet <strong>the</strong> whole blame for <strong>the</strong> war was<br />
laid on it. So were <strong>the</strong> huge “reparations” that ru<strong>in</strong>ed <strong>the</strong> German economy.<br />
The humiliation <strong>of</strong> sign<strong>in</strong>g such an unjust treaty was a permanent st<strong>in</strong>g, and<br />
became <strong>the</strong> battle-cry <strong>of</strong> Adolf Hitler’s new National-Socialist party. The<br />
politicians who had signed <strong>the</strong> document were assass<strong>in</strong>ated. History has<br />
blamed <strong>the</strong> leaders <strong>of</strong> <strong>the</strong> victorious allies for <strong>the</strong>ir stupidity <strong>in</strong> dictat<strong>in</strong>g<br />
<strong>the</strong>se terms, especially after <strong>the</strong> far-sighted American president, Woodrow<br />
42
Wilson, had warned aga<strong>in</strong>st it. Probably <strong>the</strong>y had no choice. The terrible war<br />
had bred <strong>in</strong>tense hatred, and peoples were thirst<strong>in</strong>g for revenge. They paid<br />
for it dearly when Germany, under <strong>the</strong> leadership <strong>of</strong> Hitler, started World<br />
<strong>War</strong> II.<br />
THE OPPOSITE example is provided by <strong>the</strong> <strong>Peace</strong> <strong>of</strong> Vienna <strong>of</strong> 1815, almost a<br />
hundred years earlier. Napoleon’s troops had overrun large parts <strong>of</strong> Europe.<br />
Unlike Hitler’s Germany, Napoleon’s France brought with it a civiliz<strong>in</strong>g<br />
message, but its troops also committed many atrocities. When France was<br />
exhausted and broke down, <strong>the</strong> victorious allies could easily have imposed<br />
on it <strong>the</strong> same punitive and humiliat<strong>in</strong>g terms imposed by <strong>the</strong>ir successors a<br />
century later. They did not.<br />
Instead <strong>of</strong> treat<strong>in</strong>g France as a vanquished foe, <strong>the</strong>y <strong>in</strong>vited it to <strong>the</strong> table.<br />
Napoleon’s ex-foreign m<strong>in</strong>ister, Charles-Maurice de Talleyrand, was<br />
welcomed as one <strong>of</strong> <strong>the</strong> leaders to shape <strong>the</strong> future <strong>of</strong> Europe. The lead<strong>in</strong>g<br />
spirit <strong>of</strong> <strong>the</strong> Congress <strong>of</strong> Vienna was Klemens von Metternich, ably assisted<br />
by <strong>the</strong> British Lord Castlereagh. France was allowed to recuperate with<strong>in</strong><br />
a short time. One <strong>of</strong> <strong>the</strong> great admirers <strong>of</strong> Metternich and his colleagues is<br />
Henry Kiss<strong>in</strong>ger. Unfortunately he did <strong>the</strong> opposite when he himself became<br />
<strong>the</strong> US Foreign M<strong>in</strong>ister. The ‘Concert <strong>of</strong> Nations’ created by <strong>the</strong> <strong>Peace</strong> <strong>of</strong><br />
Vienna established a solid system that kept Europe peaceful for almost a<br />
hundred years, with a few exceptions (like <strong>the</strong> Franco-Prussian war <strong>of</strong> 1870).<br />
The spirit <strong>of</strong> its founders sh<strong>in</strong>es today as an example <strong>of</strong> wisdom.<br />
WORLD WAR II, <strong>the</strong> most terrible <strong>of</strong> all, could have ended with a second<br />
Versailles treaty. It did not. After Germany’s Unconditional Surrender, no<br />
peace treaty was signed at all. After <strong>the</strong> awful atrocities <strong>of</strong> <strong>the</strong> Nazis, no<br />
generous treaty was possible. Germany was divided, but <strong>in</strong>stead <strong>of</strong> pay<strong>in</strong>g<br />
huge <strong>in</strong>demnities, it – <strong>in</strong>credibly – received huge sums <strong>of</strong> money from <strong>the</strong><br />
victors, so it could rebuild itself <strong>in</strong> record time. It did lose a lot <strong>of</strong> territory,<br />
but a few decades later Germany became <strong>the</strong> lead<strong>in</strong>g power <strong>in</strong> a united<br />
Europe. Any major war <strong>in</strong> Europe is now unth<strong>in</strong>kable.<br />
W<strong>in</strong>ston Churchill and his partners had obviously learned <strong>the</strong> lesson <strong>of</strong><br />
Versailles. They disproved <strong>the</strong> popular say<strong>in</strong>g that nobody learns anyth<strong>in</strong>g<br />
from history. Even <strong>the</strong> new State <strong>of</strong> Israel behaved with a lot <strong>of</strong> wisdom –<br />
as far as Germany was concerned. The chimneys <strong>of</strong> Auschwitz had hardly<br />
stopped smok<strong>in</strong>g when Israel, under <strong>the</strong> leadership <strong>of</strong> David Ben-Gurion,<br />
signed a treaty with Germany. Sadly, Ben-Gurion did not display <strong>the</strong> same<br />
wisdom fac<strong>in</strong>g <strong>the</strong> Arab world.<br />
43
There was <strong>the</strong> moment <strong>of</strong> Oslo, when everyth<strong>in</strong>g was possible. Mart<strong>in</strong> Buber<br />
once told me: “There is a right moment for a historic act. The moment before<br />
it is wrong. The moment after it is wrong. But for one moment it is right.”<br />
Unfortunately, Yitzhak Rab<strong>in</strong> did not recognize that. I doubt if he knew much<br />
about world history.<br />
WHAT IS <strong>the</strong> lesson? Kiss<strong>in</strong>ger put it well <strong>in</strong> one <strong>of</strong> his books, before he<br />
became a war crim<strong>in</strong>al. It is this: <strong>Peace</strong> will hold only if all sides pr<strong>of</strong>it from<br />
it. <strong>Peace</strong> will not hold if one major side is left out. At <strong>the</strong> moment <strong>of</strong> victory,<br />
<strong>the</strong> victor believes that his power is eternal. He can impose his terms and<br />
humiliate <strong>the</strong> enemy. But history shows that power changes, <strong>the</strong> strong <strong>of</strong><br />
today may be <strong>the</strong> weak <strong>of</strong> tomorrow. The weak may become strong and take<br />
revenge. That is <strong>the</strong> lesson Israel should absorb. Today we are strong, and<br />
<strong>the</strong> Arab world is <strong>in</strong> shambles. It will not always be so.<br />
A peace treaty with Palest<strong>in</strong>e and <strong>the</strong> Arab world will hold if it is wise and<br />
generous. Wise enough so <strong>the</strong> Palest<strong>in</strong>ian people, or at least a great majority,<br />
will come to <strong>the</strong> conclusion that it is both worthwhile and honourable to<br />
keep it.<br />
It is always good to have a strong army. Just <strong>in</strong> case. But history shows that<br />
it is nei<strong>the</strong>r strong armies nor an abundance <strong>of</strong> weapons that guarantees<br />
peace. It is <strong>the</strong> goodwill <strong>of</strong> all sides, based on self-<strong>in</strong>terest. And <strong>the</strong> wisdom<br />
<strong>of</strong> politicians – a rare <strong>in</strong>gredient, <strong>in</strong>deed.<br />
Uri Avnery<br />
Uri Avnery is a former Israeli politician and political writer. He is <strong>the</strong> founder <strong>of</strong> <strong>the</strong> Gush Shalom<br />
peace movement. He was a member <strong>of</strong> <strong>the</strong> Irgun as a teenager but later left, object<strong>in</strong>g to its terrorist<br />
tactics. Born <strong>in</strong> Germany <strong>in</strong> 1933 (now 93), Avnery sat <strong>in</strong> <strong>the</strong> Knesset from 1965 to 1974 and from<br />
1979 to 1981. Along with his wife, Rachel, he received <strong>the</strong> Right Livelihood Award, sometimes<br />
called <strong>the</strong> “Alternative Nobel Prize”, “… for <strong>the</strong>ir unwaver<strong>in</strong>g conviction, <strong>in</strong> <strong>the</strong> midst <strong>of</strong> violence,<br />
that peace can only be achieved through justice and reconciliation”.<br />
44
Bro<strong>the</strong>r John <strong>of</strong> <strong>the</strong> Cross CSWG<br />
6 April 1944 – 12 November 2015<br />
Pr<strong>of</strong>essed March 25 1994<br />
Homily given at his funeral on November 21 2015<br />
Job 19:23-27; Romans 5:1-11; John 6:27-40<br />
The people said to Jesus, What must we do to perform <strong>the</strong> works <strong>of</strong> God?<br />
Jesus answered <strong>the</strong>m, This is <strong>the</strong> work <strong>of</strong> God, that you believe <strong>in</strong> him who<br />
he has sent. (John 6:28-29)<br />
On 7 November 2012, Bro<strong>the</strong>r John <strong>of</strong> <strong>the</strong> Cross had a fall. This wasn’t<br />
unusual, as his walk<strong>in</strong>g had been gett<strong>in</strong>g very wobbly. With help he got back<br />
to his cell but as <strong>the</strong> day went on it was clear that all was not well. He couldn’t<br />
move his left leg, though he wasn’t <strong>in</strong> pa<strong>in</strong>. An ambulance was called and<br />
he and I went <strong>of</strong>f to <strong>the</strong> hospital. He hasn’t been resident at <strong>the</strong> Monastery<br />
s<strong>in</strong>ce <strong>the</strong>n. The condition <strong>of</strong> his legs – peripheral neuropathy – meant that<br />
he felt little pa<strong>in</strong> and as <strong>the</strong> doctors at Accident and Emergency hadn’t seen<br />
him walk <strong>in</strong> his ra<strong>the</strong>r precarious way, <strong>the</strong>ir <strong>in</strong>itial concern was to make<br />
sure <strong>the</strong>re wasn’t a reason for his fall – chest pa<strong>in</strong>, a blackout, dizz<strong>in</strong>ess and<br />
so on. The trouble was that, though John was his usual chirpy self, <strong>the</strong> fall<br />
had clearly jolted him onto ano<strong>the</strong>r level <strong>of</strong> confusion. He answered <strong>the</strong>ir<br />
questions brightly enough but was not, shall we say, very consistent. He<br />
was asked several times if he was <strong>in</strong> pa<strong>in</strong>. ‘No, no,’ he said. Later, when he<br />
was asked if he was <strong>in</strong> pa<strong>in</strong>, he said he was, <strong>in</strong>dicat<strong>in</strong>g areas on his right leg,<br />
when it was his left hip he had broken. Eventually <strong>the</strong> doctor said to me, ‘He<br />
seems ra<strong>the</strong>r confused,’ and did I know anyth<strong>in</strong>g <strong>of</strong> his medical condition<br />
and history. When I reeled <strong>of</strong>f all <strong>the</strong> th<strong>in</strong>gs that were <strong>the</strong> matter with him<br />
and <strong>the</strong> medication he took to keep it all <strong>in</strong> some sort <strong>of</strong> coord<strong>in</strong>ation and<br />
work<strong>in</strong>g order, she looked somewhat stunned. I was to repeat this to various<br />
doctors over <strong>the</strong> com<strong>in</strong>g weeks. I must admit I ra<strong>the</strong>r enjoyed <strong>the</strong>ir amazed<br />
reactions, made all <strong>the</strong> more comic with John usually sitt<strong>in</strong>g <strong>the</strong>re, smil<strong>in</strong>g<br />
happily and largely oblivious <strong>of</strong> what we were talk<strong>in</strong>g about. I can laugh<br />
about it now and I did <strong>the</strong>n, but actually it was <strong>the</strong> unfold<strong>in</strong>g <strong>of</strong> a tragedy. It<br />
was <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g <strong>of</strong> a slowly dim<strong>in</strong>ish<strong>in</strong>g existence, which was to end <strong>in</strong> his<br />
death on Thursday <strong>of</strong> last week.<br />
After <strong>the</strong> operation to repair his hip, he had no pa<strong>in</strong>, so keep<strong>in</strong>g him <strong>in</strong><br />
bed or <strong>in</strong> his chair became a major problem on <strong>the</strong> ward. No amount <strong>of</strong><br />
tell<strong>in</strong>g him made any difference. He had no sense <strong>of</strong> danger and wouldn’t<br />
stay still. We were told he couldn’t return to <strong>the</strong> Monastery, as it was highly<br />
45
likely that he would fall aga<strong>in</strong>, so he went to The Gables <strong>in</strong> Crawley and<br />
<strong>the</strong>n to Acorn Lodge Nurs<strong>in</strong>g Home <strong>in</strong> East Gr<strong>in</strong>stead. There he has been<br />
cared for with great k<strong>in</strong>dness and respect – and an awful lot <strong>of</strong> patience.<br />
We can see now that <strong>the</strong> confusion, which became worse when he fell, had<br />
actually been go<strong>in</strong>g on for a long time. For some years, I had been accompany<strong>in</strong>g<br />
him to see doctors about his various conditions. No compla<strong>in</strong>ts about <strong>the</strong><br />
NHS from me; he was treated superbly. Go<strong>in</strong>g with him meant I could piece<br />
toge<strong>the</strong>r his history, someth<strong>in</strong>g he was hopeless at be<strong>in</strong>g able to tell. This<br />
isn’t <strong>the</strong> place to describe that, though it should be said that he had more<br />
than his share <strong>of</strong> illness and disability. We can see now that <strong>the</strong> rhythm <strong>of</strong><br />
our life kept him go<strong>in</strong>g. There were times when he really wasn’t cop<strong>in</strong>g but<br />
he covered it up and kept it to himself.<br />
He had <strong>in</strong>vestigations at <strong>the</strong> National Neurological Hospital <strong>in</strong> London for<br />
many years. They were fasc<strong>in</strong>ated by him, ma<strong>in</strong>ly because his symptoms<br />
were unusual. ‘Come <strong>in</strong>, you’re a very <strong>in</strong>terest<strong>in</strong>g case,’ <strong>the</strong> consultant<br />
would say, as we entered a room with students and o<strong>the</strong>r doctors, all ra<strong>the</strong>r<br />
<strong>in</strong>trigued. They knew what was <strong>the</strong> matter with his legs but <strong>the</strong>y didn’t know<br />
– and never found out – what was <strong>the</strong> orig<strong>in</strong>al cause. Eventually one <strong>of</strong> <strong>the</strong><br />
pr<strong>of</strong>essors said, ‘You’re a diagnostic mystery, you are,’ which summed up<br />
John <strong>of</strong> <strong>the</strong> Cross <strong>in</strong> more ways than one.<br />
John’s fa<strong>the</strong>r died <strong>in</strong> 1988 and his mo<strong>the</strong>r <strong>in</strong> 1990. By that stage, John had<br />
tra<strong>in</strong>ed as a teacher and been work<strong>in</strong>g <strong>in</strong> a primary school, and become<br />
<strong>in</strong>volved <strong>in</strong> his local church whilst car<strong>in</strong>g for his elderly parents. He visited<br />
<strong>the</strong> Monastery on many occasions and became an Associate. On <strong>the</strong> death <strong>of</strong><br />
his mo<strong>the</strong>r, he felt free to test his vocation to monastic life and was admitted<br />
as a postulant <strong>in</strong> August 1991. His garden<strong>in</strong>g skills were put to good use, he<br />
looked after <strong>the</strong> cows and did some cook<strong>in</strong>g. He shared fully <strong>in</strong> <strong>the</strong> Office and<br />
<strong>the</strong> Eucharist, which he loved. He sang well. He didn’t go out much, though<br />
he enjoyed <strong>the</strong> annual meet<strong>in</strong>gs for Anglican religious, which he attended<br />
many times.<br />
His general disposition was joyful and positive. He laughed a lot. He saw much<br />
beauty <strong>in</strong> creation and <strong>the</strong> world around him. Most th<strong>in</strong>gs that happened to<br />
him were, to use his words, ‘Marvellous,’ ‘absolutely wonderful,’ ‘beautiful,’<br />
‘it was delightful,’ ‘we had a lovely time.’ Some th<strong>in</strong>gs were, ‘Awful,’ ‘terrible,’<br />
‘a disaster,’ or just ‘No,’ with a horizontal movement <strong>of</strong> both hands. Generally,<br />
though, he saw <strong>the</strong> good side and <strong>the</strong> funny side. He had a disposition <strong>of</strong><br />
thankfulness, an expression <strong>of</strong> faith and trust <strong>in</strong> <strong>the</strong> providence <strong>of</strong> God. It is<br />
important to keep all this <strong>in</strong> m<strong>in</strong>d, and not just concentrate on <strong>the</strong> last three<br />
years.<br />
46
He came to monastic life hav<strong>in</strong>g fulfilled his obligations as an only child to his<br />
parents. He left one way <strong>of</strong> life and work to take up ano<strong>the</strong>r one. It <strong>in</strong>volved<br />
a lot <strong>of</strong> work and he did his best with it but <strong>the</strong> real work was <strong>the</strong> work <strong>of</strong><br />
God, believ<strong>in</strong>g <strong>in</strong> <strong>the</strong> one, Jesus Christ, whom God had sent. So he came here<br />
to walk that path, as <strong>the</strong> Rule <strong>of</strong> St Benedict puts it, ‘to run <strong>in</strong> <strong>the</strong> way <strong>of</strong><br />
God’s commandments with liberty <strong>of</strong> heart and unspeakable sweetness <strong>of</strong><br />
love.’ He came to seek to grow <strong>in</strong> prayer and conformity to <strong>the</strong> will <strong>of</strong> God.<br />
He didn’t say very much about this and if he did, was ra<strong>the</strong>r <strong>in</strong>articulate. We<br />
got used to his unf<strong>in</strong>ished sentences and somewhat mysterious statements.<br />
The fruit <strong>of</strong> it was clear to see, though, <strong>in</strong> a life <strong>of</strong> genu<strong>in</strong>e joy and simplicity,<br />
rejoic<strong>in</strong>g <strong>in</strong> what he saw around him, <strong>in</strong> <strong>the</strong> world and <strong>in</strong> <strong>the</strong> lovel<strong>in</strong>ess <strong>of</strong><br />
o<strong>the</strong>r people. Like all <strong>of</strong> us he had his fail<strong>in</strong>gs. He was occasionally <strong>in</strong>furiat<strong>in</strong>g<br />
and stubborn and, it must be said, sometimes very odd but underneath it all<br />
was that spr<strong>in</strong>g <strong>of</strong> liv<strong>in</strong>g water, always well<strong>in</strong>g up to eternal life.<br />
In <strong>the</strong> eucharistic prayer, we pray for ‘<strong>the</strong> faithful who are suffer<strong>in</strong>g or sick,’<br />
and we have prayed for Bro<strong>the</strong>r John <strong>of</strong> <strong>the</strong> Cross by name at that po<strong>in</strong>t,<br />
ever s<strong>in</strong>ce he went <strong>in</strong>to hospital those three years ago. It has been a way <strong>of</strong><br />
<strong>in</strong>clud<strong>in</strong>g him <strong>in</strong> our life <strong>of</strong> thanksgiv<strong>in</strong>g. At <strong>the</strong> requiem we had for him on<br />
<strong>the</strong> day he died, we prayed for him <strong>in</strong> <strong>the</strong> petition that comes before that –<br />
‘Fa<strong>the</strong>r, remember <strong>in</strong> your k<strong>in</strong>gdom Bro<strong>the</strong>r John <strong>of</strong> <strong>the</strong> Cross and all who<br />
have departed this life <strong>in</strong> your faith and fear.’ So when we got to <strong>the</strong> next<br />
petition, I had to pause slightly and realised he had moved – moved from a<br />
place <strong>of</strong> suffer<strong>in</strong>g and sickness to a place <strong>of</strong> rest, a place where his potential<br />
as a child <strong>of</strong> God and a believer could now be completed.<br />
He rests now from his labours here; he rests now free from a lot <strong>of</strong> suffer<strong>in</strong>g,<br />
sickness and restriction. He is free from <strong>the</strong> fuzz<strong>in</strong>ess that clouded his m<strong>in</strong>d<br />
and <strong>the</strong> <strong>in</strong>coherence <strong>of</strong> his speech. Now he sees <strong>the</strong> Real Beauty, not just <strong>the</strong><br />
reflection <strong>of</strong> it <strong>in</strong> <strong>the</strong> beauty <strong>of</strong> creation.<br />
Hymns <strong>of</strong>ten come to my m<strong>in</strong>d as summ<strong>in</strong>g th<strong>in</strong>gs up and this one popped <strong>in</strong><br />
as I reflected on John’s place <strong>of</strong> rest:<br />
O what <strong>the</strong>ir joy and <strong>the</strong>ir glory must be,<br />
Those endless Sabbaths <strong>the</strong> blessèd ones see.<br />
Crown for <strong>the</strong> valiant; to weary ones rest;<br />
God shall be all, and <strong>in</strong> all ever blest.<br />
Peter Abelard (1079-1142)<br />
Translated by John Mason Neale (1818-1866)<br />
Col<strong>in</strong> CSWG<br />
47
Fa<strong>the</strong>r Alex (George Alexander) Brighouse<br />
Postulant CSWG<br />
2 March 1946 - 23 May 2016<br />
Admitted as a Postulant 7 th December 2014<br />
Homily given at his funeral on 7 June 2016<br />
Job 19:23-27; Romans 5:1-11; John 6:27-40<br />
‘This is <strong>the</strong> work <strong>of</strong> God, that you believe <strong>in</strong> him<br />
whom he has sent.’ (John 6:29)<br />
When Alex came to <strong>the</strong> Monastery, he didn’t br<strong>in</strong>g much – clo<strong>the</strong>s, books<br />
and a briefcase <strong>of</strong> personal papers. Amongst <strong>the</strong>se was a card received at his<br />
Confirmation at St Paul’s, Hatton Hill, Li<strong>the</strong>rland, <strong>in</strong> Liverpool, <strong>the</strong>n his parish<br />
church. It was on 13 March 1960. He was fourteen. The picture (reproduced<br />
on <strong>the</strong> <strong>in</strong>side cover <strong>of</strong> <strong>the</strong> service booklet) shows a young man steer<strong>in</strong>g his<br />
boat. He grasps <strong>the</strong> tiller firmly with both hands, his head and face, <strong>in</strong>deed<br />
his whole body, firmly set <strong>in</strong> <strong>the</strong> direction he wishes <strong>the</strong> boat to go. Stand<strong>in</strong>g<br />
beh<strong>in</strong>d him is <strong>the</strong> Lord, depicted <strong>in</strong> a slightly e<strong>the</strong>real way, to <strong>in</strong>dicate to us,<br />
look<strong>in</strong>g at <strong>the</strong> picture, that he is <strong>in</strong>visible to <strong>the</strong> man <strong>in</strong> <strong>the</strong> boat. Yet to <strong>the</strong><br />
eyes <strong>of</strong> faith, he is po<strong>in</strong>t<strong>in</strong>g, clearly <strong>in</strong>dicat<strong>in</strong>g <strong>the</strong> direction <strong>the</strong> man should<br />
take. His hand is barely touch<strong>in</strong>g <strong>the</strong> tiller. He <strong>in</strong>dicates <strong>the</strong> direction. It is <strong>the</strong><br />
man who steers <strong>the</strong> boat.<br />
This seems a suitable image to hold <strong>in</strong> our m<strong>in</strong>ds as we ga<strong>the</strong>r to commend<br />
Alex to <strong>the</strong> love and mercy <strong>of</strong> God, <strong>the</strong> God he has endeavoured to serve <strong>in</strong><br />
his life.<br />
Even if, like me, you have little experience <strong>of</strong> steer<strong>in</strong>g a boat, <strong>the</strong> image<br />
rema<strong>in</strong>s a potent one <strong>of</strong> what our life is like. We endeavour to follow <strong>the</strong><br />
directions <strong>of</strong> <strong>the</strong> Lord. Sometimes we choose not to notice, be<strong>in</strong>g too occupied<br />
with our own ideas. Sometimes we deliberately choose ano<strong>the</strong>r course, with<br />
<strong>the</strong> <strong>in</strong>evitable storms that ensue and maybe even shipwreck.<br />
Yet even when we do our best to set our course <strong>in</strong> <strong>the</strong> way <strong>the</strong> Lord <strong>in</strong>dicates,<br />
life is not by all means ‘pla<strong>in</strong> sail<strong>in</strong>g’. There are storms, squalls, heavy<br />
headw<strong>in</strong>ds, as well as some smooth seas with vast horizons before us. What<br />
is important is that we are go<strong>in</strong>g <strong>the</strong> right way. Like <strong>the</strong> men <strong>in</strong> Psalm 107,<br />
<strong>the</strong> Lord calms <strong>the</strong> storm to a silence, <strong>the</strong> waves <strong>of</strong> <strong>the</strong> sea are stilled and he<br />
br<strong>in</strong>gs us to <strong>the</strong> haven we have longed for. Life has lots <strong>of</strong> little havens, places<br />
<strong>of</strong> peace which we f<strong>in</strong>d after perseverance and prayer, a sense that, amidst<br />
48
<strong>the</strong> ups and downs – ‘up to <strong>the</strong> sky and down aga<strong>in</strong> to <strong>the</strong> depths’ – our lives<br />
are on <strong>the</strong> right course.<br />
Alex had his share <strong>of</strong> <strong>the</strong> storms <strong>of</strong> life. He seems to have been <strong>in</strong>volved <strong>in</strong> <strong>the</strong><br />
church from a young age. After leav<strong>in</strong>g school and work<strong>in</strong>g for a few years,<br />
he started on <strong>the</strong> path towards ord<strong>in</strong>ation, first try<strong>in</strong>g to get some academic<br />
qualifications that he’d not managed to do at school. It didn’t work out and<br />
after a year he gave it up. Marriage and family life followed, with various jobs,<br />
<strong>in</strong>clud<strong>in</strong>g look<strong>in</strong>g after <strong>the</strong> home full time. He tra<strong>in</strong>ed and was licensed as a<br />
Reader. After twenty years, <strong>the</strong> marriage came to an end, with <strong>the</strong> <strong>in</strong>evitable<br />
wounds, hurt and grief for all concerned. This was someth<strong>in</strong>g he never spoke<br />
about. At about <strong>the</strong> same time, he’d been tra<strong>in</strong><strong>in</strong>g for ord<strong>in</strong>ation and was<br />
orda<strong>in</strong>ed deacon <strong>in</strong> 1990 and priest <strong>in</strong> 1991. This 30 June would have been<br />
<strong>the</strong> 25th anniversary <strong>of</strong> his ord<strong>in</strong>ation to <strong>the</strong> priesthood, someth<strong>in</strong>g I was<br />
hop<strong>in</strong>g we would celebrate with him. He m<strong>in</strong>istered, as a self-support<strong>in</strong>g<br />
priest, <strong>in</strong> two parishes, and <strong>the</strong>n <strong>in</strong> October 1992 went to St Wilfrid’s, Lidget<br />
Green <strong>in</strong> Bradford, to assist Fa<strong>the</strong>r Paul Bilton, who’d been recently widowed<br />
and had a young family. He rema<strong>in</strong>ed <strong>the</strong>re until he came to <strong>the</strong> Monastery<br />
<strong>in</strong> October 2014. He endeared himself to <strong>the</strong> people at St Wilfrid’s with<br />
his quiet, unassum<strong>in</strong>g and k<strong>in</strong>dly ways. To Paul he was a loyal and faithful<br />
colleague, will<strong>in</strong>g to do what was needed, whilst rema<strong>in</strong><strong>in</strong>g someth<strong>in</strong>g <strong>of</strong> a<br />
mystery because <strong>of</strong> his reticence and self-effacement. He began visit<strong>in</strong>g us<br />
and became an Associate and <strong>the</strong>n asked, completely out <strong>of</strong> <strong>the</strong> blue – I was<br />
stunned – if he could come and jo<strong>in</strong> us. After some discussion, we decided to<br />
give him <strong>the</strong> opportunity. He cont<strong>in</strong>ued with his quiet, unfussy ways amongst<br />
us, reluctant to say almost anyth<strong>in</strong>g about himself – not a bad virtue for a<br />
monk, would that <strong>the</strong> rest <strong>of</strong> us had some <strong>of</strong> it – and gett<strong>in</strong>g on gently with<br />
<strong>the</strong> basics <strong>of</strong> life – prayer, read<strong>in</strong>g and work. He was happy here. Indeed, he<br />
said to several people that it was <strong>the</strong> best th<strong>in</strong>g he’d ever done.<br />
Unknown to us, almost a lifetime <strong>of</strong> smok<strong>in</strong>g had done its damage and<br />
after various <strong>in</strong>vestigations, very speedily done, <strong>in</strong>curable cancer was<br />
diagnosed <strong>in</strong> <strong>the</strong> middle <strong>of</strong> February. In some ways he seemed reluctant<br />
to engage with this but <strong>the</strong>re were also some signs <strong>of</strong> acceptance that this<br />
was it, and he needed to get on with it. It was <strong>the</strong> f<strong>in</strong>al storm <strong>of</strong> life. As <strong>the</strong><br />
illness progressed and he needed full-time care, <strong>the</strong>re was evidence that an<br />
<strong>in</strong>ternal struggle was go<strong>in</strong>g on, but by this stage he was unable to articulate<br />
it. As <strong>of</strong>ten happens <strong>in</strong> such circumstances, it was <strong>the</strong> love and prayers <strong>of</strong><br />
o<strong>the</strong>rs that kept him go<strong>in</strong>g <strong>in</strong> <strong>the</strong> right direction. A place at <strong>the</strong> College <strong>of</strong> St<br />
Barnabas couldn’t have been better, surrounded as he was by a community<br />
<strong>of</strong> prayer, all seek<strong>in</strong>g to steer <strong>the</strong>ir own little boats <strong>in</strong> attentiveness to<br />
49
<strong>the</strong> directions <strong>of</strong> <strong>the</strong> Lord. We visited him as much as we could and kept<br />
him <strong>in</strong> our prayers. As <strong>the</strong> end drew near, he was ano<strong>in</strong>ted. Like oil on<br />
troubled waters, this brought stillness and calm. He died <strong>the</strong> follow<strong>in</strong>g day.<br />
I mentioned at <strong>the</strong> beg<strong>in</strong>n<strong>in</strong>g that though it is we who steer our boat through<br />
life, we need to follow <strong>the</strong> directions <strong>of</strong> <strong>the</strong> Lord, <strong>in</strong> order to reach <strong>the</strong> haven<br />
we long for. This is found <strong>in</strong> <strong>the</strong> Gospels and <strong>the</strong> o<strong>the</strong>r Scriptures, sett<strong>in</strong>g out<br />
a way <strong>of</strong> life that is pleas<strong>in</strong>g to <strong>the</strong> Lord. Prayer confirms this, as a way <strong>of</strong><br />
seek<strong>in</strong>g guidance <strong>in</strong> specific matters and especially <strong>in</strong> develop<strong>in</strong>g a capacity<br />
to attend to God, to abide peacefully <strong>in</strong> his presence and to be still whilst<br />
some <strong>of</strong> <strong>the</strong> storms <strong>of</strong> <strong>the</strong> world roll about us.<br />
It seems to me that Alex’s somewhat surpris<strong>in</strong>g request to come here was an<br />
<strong>in</strong>st<strong>in</strong>ctive understand<strong>in</strong>g on his part that this was <strong>the</strong> way to set his sights<br />
for <strong>the</strong> rema<strong>in</strong><strong>in</strong>g years <strong>of</strong> his life. Little did he or we know how short that<br />
was to be. Life here provided him with a structure and shape, time for prayer<br />
and read<strong>in</strong>g, a life shared with o<strong>the</strong>rs, <strong>the</strong> daily Office and, someth<strong>in</strong>g he<br />
valued highly, a daily eucharist and Holy Communion. He wasn’t <strong>the</strong> sort<br />
<strong>of</strong> person who threw himself <strong>in</strong>to someth<strong>in</strong>g with great enthusiasm and<br />
energetic activity but he got on with it. He was diligent. I feel we can console<br />
ourselves with this, grieved as we are at <strong>the</strong> suddenness <strong>of</strong> <strong>the</strong> end and <strong>the</strong><br />
suffer<strong>in</strong>g he endured. He grasped <strong>the</strong> tiller <strong>of</strong> <strong>the</strong> boat <strong>of</strong> his life and, with all<br />
his fail<strong>in</strong>gs and quirks, strived to follow <strong>the</strong> gently po<strong>in</strong>t<strong>in</strong>g hand <strong>of</strong> <strong>the</strong> Lord.<br />
The steer<strong>in</strong>g <strong>of</strong> <strong>the</strong> boat is a steady work and it is not seen <strong>in</strong> a flurry <strong>of</strong><br />
activity. This work, <strong>the</strong> work <strong>of</strong> God, is to believe <strong>in</strong> him whom God has sent.<br />
The wages <strong>of</strong> this work is eternal life. As Jesus tells us – ‘This is <strong>in</strong>deed <strong>the</strong><br />
will <strong>of</strong> my Fa<strong>the</strong>r, that all who see <strong>the</strong> Son and believe <strong>in</strong> him may have eternal<br />
life, and I will raise <strong>the</strong>m up on <strong>the</strong> last day.’<br />
It is significant that <strong>the</strong> text given to him at his Confirmation, pr<strong>in</strong>ted under<br />
<strong>the</strong> picture, was, ‘Be thou faithful unto death, and I will give <strong>the</strong>e a Crown<br />
<strong>of</strong> Life’. Now, as <strong>the</strong> psalm puts it, he has been taken out <strong>of</strong> his trouble and<br />
reached <strong>the</strong> haven he longed for. So let us rejoice and, even <strong>in</strong> our sadness,<br />
thank <strong>the</strong> Lord for his goodness and for <strong>the</strong> wonders that he does.<br />
Psalm 107:23-32<br />
Those who go down to <strong>the</strong> sea <strong>in</strong> ships:<br />
and follow <strong>the</strong>ir trade on great waters,<br />
These men have seen <strong>the</strong> works <strong>of</strong> God:<br />
and his wonders <strong>in</strong> <strong>the</strong> deep.<br />
For he spoke, and raised <strong>the</strong> storm-w<strong>in</strong>d:<br />
50
and it lifted high <strong>the</strong> waves <strong>of</strong> <strong>the</strong> sea.<br />
They go up to <strong>the</strong> sky, and down aga<strong>in</strong> to <strong>the</strong> depths:<br />
<strong>the</strong>ir courage melts away <strong>in</strong> <strong>the</strong> face <strong>of</strong> disaster.<br />
They reel and stagger like drunken men:<br />
and are at <strong>the</strong>ir wits’ end.<br />
Then <strong>the</strong>y cried to <strong>the</strong> Lord <strong>in</strong> <strong>the</strong>ir distress:<br />
and he took <strong>the</strong>m out <strong>of</strong> <strong>the</strong>ir trouble.<br />
He calmed <strong>the</strong> storm to a silence:<br />
and <strong>the</strong> waves <strong>of</strong> <strong>the</strong> sea were stilled.<br />
Then <strong>the</strong>y were glad because <strong>the</strong>y were quiet:<br />
and he brought <strong>the</strong>m to <strong>the</strong> haven <strong>the</strong>y longed for.<br />
Let <strong>the</strong>m thank <strong>the</strong> Lord for his goodness:<br />
and for <strong>the</strong> wonders that he does for <strong>the</strong> children <strong>of</strong> men;<br />
Let <strong>the</strong>m exalt him <strong>in</strong> <strong>the</strong> assembly <strong>of</strong> <strong>the</strong> people:<br />
and praise him <strong>in</strong> <strong>the</strong> council <strong>of</strong> elders.<br />
Review Article:<br />
NOT IN GOD’S NAME 1<br />
Confront<strong>in</strong>g Religious Violence by Jonathan Sacks<br />
51<br />
Col<strong>in</strong> CSWG<br />
This rich, wise and, with perseverance, deeply reward<strong>in</strong>g book, is an<br />
important contribution toward identify<strong>in</strong>g <strong>the</strong> roots <strong>of</strong> religious violence,<br />
especially with<strong>in</strong> <strong>the</strong> three Abrahamic faiths, and conceivably us<strong>in</strong>g this<br />
understand<strong>in</strong>g for purposes <strong>of</strong> future peacemak<strong>in</strong>g and peacekeep<strong>in</strong>g.<br />
None<strong>the</strong>less, <strong>the</strong> book will try <strong>the</strong> patience <strong>of</strong> those who, like myself, had<br />
hoped Dr Sacks might provide new <strong>in</strong>sight for deal<strong>in</strong>g with <strong>the</strong> highly<br />
charged, deadly impasse between Israel and Palest<strong>in</strong>e, rag<strong>in</strong>g now for a half<br />
century and hold<strong>in</strong>g many nations at ransom <strong>in</strong> <strong>the</strong> process. Were <strong>the</strong>re an<br />
<strong>in</strong>dex (<strong>the</strong>re isn’t), <strong>the</strong> keywords, Palest<strong>in</strong>e/Palest<strong>in</strong>ian, would get but two or<br />
three mentions; this would seem a glar<strong>in</strong>g omission <strong>in</strong> a book about religious<br />
violence <strong>in</strong> <strong>the</strong> Middle East, <strong>of</strong> which Israel is <strong>in</strong>disputably a part. As I was<br />
to learn subsequently, <strong>the</strong> former Chief Rabbi has a long record <strong>of</strong> reticence<br />
on <strong>the</strong> subject. Accord<strong>in</strong>g to those reports, he would tell <strong>in</strong>terlocutors that<br />
this is an immensely complex religious and cultural issue that would need<br />
unpack<strong>in</strong>g. Readers <strong>of</strong> this book will certa<strong>in</strong>ly become familiar at least with<br />
<strong>the</strong> background <strong>of</strong> <strong>the</strong> complexity, and, as for <strong>the</strong> unpack<strong>in</strong>g, <strong>the</strong>y will receive,<br />
Midrashic fashion, some <strong>of</strong> <strong>the</strong> most evocative biblical exegesis <strong>the</strong>y’re ever<br />
likely to encounter on <strong>the</strong> book <strong>of</strong> Genesis, whose propositions, surpris<strong>in</strong>gly,<br />
1<br />
Sacks, Hodder & Stoughton , 2015
most unexpectedly, Dr Sacks tells us, seem to be at <strong>the</strong> heart <strong>of</strong> not a few <strong>of</strong><br />
<strong>the</strong> <strong>in</strong>nuendos currently driv<strong>in</strong>g contemporary religious conflict.<br />
Muslims ma<strong>in</strong>ta<strong>in</strong>, for example, that <strong>of</strong> <strong>the</strong> three Abrahamic faiths, Islam, <strong>the</strong><br />
most recent, surpasses and supersedes <strong>the</strong> parental religions <strong>of</strong> Judaism and<br />
Christianity s<strong>in</strong>ce it is ‘<strong>the</strong> last revelation <strong>of</strong> God’s word’. Abraham’s l<strong>in</strong>e <strong>of</strong><br />
<strong>in</strong>heritance, <strong>the</strong>y say, runs through Ishmael, Abraham’s first born, and not<br />
Isaac. Jews, <strong>the</strong>y <strong>in</strong>sist, have misrepresented <strong>the</strong> covenantal l<strong>in</strong>eage from<br />
<strong>the</strong> start. Dr Sacks handles this and similar presuppositions judiciously.<br />
He recognises Judaism, Christianity and Islam engaged <strong>in</strong> a k<strong>in</strong>d <strong>of</strong> ‘sibl<strong>in</strong>g<br />
rivalry’ and ‘mimetic desire 1 ’ for <strong>the</strong> same th<strong>in</strong>g: Abraham’s promise 2 .<br />
At <strong>the</strong> heart <strong>of</strong> all three faiths is <strong>the</strong> idea that with<strong>in</strong> humanity <strong>the</strong>re is one<br />
privileged position – favoured son, chosen people, guardian <strong>of</strong> <strong>the</strong> truth,<br />
gatekeeper <strong>of</strong> salvation – for which more than one candidate competes.<br />
The result is conflict <strong>of</strong> <strong>the</strong> most existential k<strong>in</strong>d, for what is at stake is <strong>the</strong><br />
most precious gift <strong>of</strong> all: God’s paternal love. One group’s victory means<br />
ano<strong>the</strong>r’s defeat, and s<strong>in</strong>ce this is a humiliation, a dethronement, it leads to<br />
revenge. So <strong>the</strong> strife is perpetuated. 3<br />
Where did <strong>the</strong>se concepts come from: favoured son, chosen people, etc.<br />
Dr Sacks lays <strong>the</strong> orig<strong>in</strong> <strong>of</strong> <strong>the</strong>se categories at <strong>the</strong> feet <strong>of</strong> <strong>the</strong> Hebrew Bible.<br />
Genesis is a book almost entirely about sibl<strong>in</strong>g rivalry. Fratricide, ‘<strong>the</strong> most<br />
primal form <strong>of</strong> violence’, beg<strong>in</strong>s with Ca<strong>in</strong> murder<strong>in</strong>g his bro<strong>the</strong>r Abel,<br />
and this not for territorial, socio–economic or moral reasons but over <strong>the</strong><br />
bus<strong>in</strong>ess <strong>of</strong> sacrificial <strong>of</strong>fer<strong>in</strong>gs. Sibl<strong>in</strong>g rivalry cont<strong>in</strong>ues with somewhat less<br />
violence through <strong>the</strong> narratives <strong>of</strong> election: Isaac, not Ishmael; Jacob, not<br />
Esau. Sibl<strong>in</strong>g rivalry comes <strong>in</strong>to play <strong>in</strong> <strong>the</strong> fall<strong>in</strong>g–out between Joseph and his<br />
bro<strong>the</strong>rs; and f<strong>in</strong>ally when Jacob blesses Joseph’s sons, mak<strong>in</strong>g <strong>the</strong> younger,<br />
Ephraim, more blessed, more great, than Manasseh, <strong>the</strong> older. These choices,<br />
seem<strong>in</strong>gly trifl<strong>in</strong>g and culture bound, have had immense consequences<br />
later <strong>in</strong> <strong>the</strong> history <strong>of</strong> mid–eastern religions, <strong>in</strong>deed throughout <strong>the</strong> world.<br />
Paul<strong>in</strong>e Christianity announces a new dispensation through faith; <strong>the</strong> law<br />
is null and void. Dr Sacks sums up Paul’s Genesis exegesis this way: ‘Sarah<br />
represents Christianity while Hagar is Judaism. Christians are Isaac, Jews are<br />
Ishmael. Christians belong, while Jews are to be driven away.’ 4 Then Islam<br />
comes along and upends Christianity. Jesus is not <strong>the</strong> Son <strong>of</strong> God, but only a<br />
prophet like Abraham and Moses, prepar<strong>in</strong>g <strong>the</strong> way for <strong>the</strong> f<strong>in</strong>al revelation<br />
whose expression is Islam itself. 5<br />
1<br />
The wish to have what someone else has; to be what someone else is – <strong>the</strong> root cause <strong>of</strong> all<br />
violence, p135<br />
2<br />
Sacks, op.cit. 98<br />
3<br />
ibid, 99<br />
4<br />
Ibid, 95<br />
5<br />
Ibid, 98<br />
52
Are religious conflicts today <strong>the</strong>n a consequence <strong>of</strong> old tribal <strong>in</strong>-fight<strong>in</strong>g<br />
recorded millennia ago? Dr Sacks cautions aga<strong>in</strong>st oversimplification. He<br />
says, <strong>in</strong> any case, we have been read<strong>in</strong>g <strong>the</strong>se accounts <strong>in</strong>correctly, from a<br />
<strong>in</strong>–group perspective, and not <strong>the</strong> way <strong>the</strong>y are actually written and meant<br />
to be understood:<br />
What if <strong>the</strong> narratives <strong>of</strong> Genesis are deliberately constructed to seem to<br />
mean one th<strong>in</strong>g on <strong>the</strong> surface, but <strong>the</strong>n, <strong>in</strong> <strong>the</strong> light <strong>of</strong> cues or clues with<strong>in</strong><br />
<strong>the</strong> text, reveal a second level <strong>of</strong> mean<strong>in</strong>g beneath? 1<br />
Why does Hagar, mo<strong>the</strong>r <strong>of</strong> <strong>the</strong> ‘not–chosen’ Ishmael, get better press, not<br />
to mention sympathy, than her rival, Sarah? Who is Keturah (Gen 25:16),<br />
who gave birth to six more sons by Abraham after Sarah’s death, all <strong>of</strong> whom<br />
are said to have became leaders <strong>of</strong> nations? Why do Isaac and Ishmael come<br />
toge<strong>the</strong>r to bury <strong>the</strong>ir fa<strong>the</strong>r Abraham if as half bro<strong>the</strong>rs, <strong>the</strong>y were, as we are<br />
led to believe, formerly estranged? (Genesis 25:9) Why does Esau, aga<strong>in</strong> <strong>the</strong><br />
‘not–chosen,’ elicit more sympathy than his guileful bro<strong>the</strong>r, who is marked<br />
to be patriarch? What is <strong>the</strong> significance <strong>of</strong> Jacob, <strong>the</strong> usurper <strong>of</strong> Esau’s birth<br />
right, do<strong>in</strong>g obeisance before his tw<strong>in</strong> bro<strong>the</strong>r <strong>in</strong> <strong>the</strong>ir decisive encounter<br />
<strong>in</strong> <strong>the</strong> desert, address<strong>in</strong>g him no less than seven times as ‘my lord’? As Dr<br />
Sacks peels away layer by layer look<strong>in</strong>g at <strong>the</strong> nuances <strong>in</strong> Genesis, we come<br />
to recognise important counter-narrative, missed <strong>in</strong> earlier <strong>in</strong>terpretations,<br />
imperative for understand<strong>in</strong>g <strong>the</strong> grand sweep <strong>of</strong> <strong>the</strong> book’s concerns. We<br />
must wrestle with <strong>the</strong> angel and learn humility. The real conflict is <strong>in</strong>ternal,<br />
lead<strong>in</strong>g to an eirenic bond with God, humank<strong>in</strong>d and all creation, not to<br />
<strong>in</strong>ternec<strong>in</strong>e conflict. Humility is <strong>the</strong> essential start<strong>in</strong>g-po<strong>in</strong>t for dialogue<br />
between faiths today.<br />
The coup de grậce <strong>in</strong> this exegesis comes with <strong>the</strong> episode <strong>of</strong> Joseph and his<br />
bro<strong>the</strong>rs. We might recall <strong>in</strong> that narrative as it draws to a climax, Joseph<br />
withholds his true identity from his bro<strong>the</strong>rs and he challenges <strong>the</strong>m, or<br />
so it seems, on <strong>the</strong> au<strong>the</strong>nticity <strong>of</strong> <strong>the</strong>ir truth tell<strong>in</strong>g, but is actually lead<strong>in</strong>g<br />
<strong>the</strong>m <strong>in</strong> an exercise that will clear <strong>the</strong>m <strong>of</strong> <strong>the</strong>ir guilt for hav<strong>in</strong>g sold him <strong>in</strong>to<br />
slavery. He constructs a series <strong>of</strong> sham <strong>in</strong>cidents hold<strong>in</strong>g <strong>the</strong>m <strong>in</strong> suspense<br />
between starvation and a source <strong>of</strong> vital food until f<strong>in</strong>ally he presents <strong>the</strong>m<br />
with an opportunity <strong>of</strong> choice, similar to <strong>the</strong> previous occasion that ended<br />
<strong>in</strong> guilt for hav<strong>in</strong>g sold <strong>the</strong>ir bro<strong>the</strong>r <strong>in</strong>to slavery. It is Judah, Joseph’s older<br />
bro<strong>the</strong>r, who at this critical moment rises to <strong>the</strong> occasion, and begs <strong>the</strong> man<br />
he th<strong>in</strong>ks to be <strong>the</strong> Egyptian ruler to accept him as a slave <strong>in</strong> <strong>the</strong> place <strong>of</strong> his<br />
younger bro<strong>the</strong>r, Benjam<strong>in</strong>, <strong>the</strong> exact opposite <strong>of</strong> what he had conv<strong>in</strong>ced his<br />
bro<strong>the</strong>rs to do 22 years earlier by sell<strong>in</strong>g Joseph <strong>in</strong>to slavery for a pr<strong>of</strong>it. This<br />
1<br />
Ibid, 103<br />
53
type <strong>of</strong> table turn<strong>in</strong>g Dr Sacks calls perfect repentance, but to accomplish it,<br />
Judah had momentarily to stand <strong>in</strong> <strong>the</strong> place <strong>of</strong> <strong>the</strong> one he sold <strong>in</strong>to slavery,<br />
himself becom<strong>in</strong>g a slave. Dr Sacks calls this mental exercise, ‘role reversal’<br />
and a useful tool <strong>in</strong> all conflicted relationships, but especially useful for those<br />
engaged <strong>in</strong> modern conflict resolution.<br />
Role reversal <strong>the</strong>n is an <strong>in</strong>tellectual exercise, a k<strong>in</strong>d <strong>of</strong> empathy, whereby<br />
I imag<strong>in</strong>e myself stand<strong>in</strong>g <strong>in</strong> <strong>the</strong> ‘place’ <strong>of</strong> <strong>the</strong> o<strong>the</strong>r person, particularly<br />
when <strong>the</strong> ‘o<strong>the</strong>r’ is fac<strong>in</strong>g crisis, experienc<strong>in</strong>g to whatever degree possible<br />
that which <strong>the</strong>y are experienc<strong>in</strong>g emotionally, mentally, spiritually, pretty<br />
much as though I myself was experienc<strong>in</strong>g it first hand. While this narrative<br />
appears <strong>in</strong> Genesis, it is not someth<strong>in</strong>g that any <strong>of</strong> <strong>the</strong> Abrahamic faiths have<br />
ord<strong>in</strong>arily encouraged to date, because do<strong>in</strong>g so would weaken <strong>the</strong> grip <strong>of</strong><br />
<strong>the</strong> group ethic – <strong>the</strong> idea <strong>of</strong> ‘<strong>the</strong>m’ and ‘us’.<br />
A humanitarian as opposed to a group ethic requires <strong>the</strong> most difficult <strong>of</strong><br />
all imag<strong>in</strong>ative exercises: role reversal – putt<strong>in</strong>g yourself <strong>in</strong> <strong>the</strong> place <strong>of</strong><br />
those you despise, or pity, or simply do not understand. Not only do most<br />
religions not do this. They make it almost impossible to do so. 1<br />
Role reversal is ‘almost impossible’ because it puts us <strong>in</strong> <strong>the</strong> opposite camp,<br />
assum<strong>in</strong>g <strong>the</strong> modes <strong>of</strong> thought <strong>of</strong> <strong>the</strong> o<strong>the</strong>r, stand<strong>in</strong>g on a precipice as it<br />
were <strong>of</strong> even a conversion experience, assum<strong>in</strong>g someth<strong>in</strong>g <strong>of</strong> <strong>the</strong> o<strong>the</strong>r’s<br />
reality. It is an educative tool and would most likely f<strong>in</strong>d its most creative<br />
application <strong>in</strong> violence prevention:<br />
To be cured <strong>of</strong> potential violence towards <strong>the</strong> O<strong>the</strong>r, I must be able to imag<strong>in</strong>e<br />
myself as <strong>the</strong> O<strong>the</strong>r. The Hutu <strong>in</strong> Rwanda has to be able to experience what<br />
it is like to be a Tutsi. The Serb has to imag<strong>in</strong>e himself a Croat or a Muslim.<br />
The anti–Semite has to discover that he is a Jew. 2<br />
It amounts to wrestl<strong>in</strong>g with <strong>the</strong> angel. As Dr Sacks emphasises, it is not an<br />
exercise that comes easily to <strong>the</strong> Abrahamic faiths.<br />
For a Jew, Christian or Muslim to make space for <strong>the</strong> O<strong>the</strong>r, he or she<br />
would have to undergo <strong>the</strong> most pr<strong>of</strong>ound and disorient<strong>in</strong>g role reversal. A<br />
Christian would have to imag<strong>in</strong>e what it would have been like to be a French<br />
or German Jew at <strong>the</strong> time <strong>of</strong> <strong>the</strong> Crusades. A Muslim would have to imag<strong>in</strong>e<br />
what it would have been like to be a Jew <strong>in</strong> Baghdad <strong>in</strong> <strong>the</strong> eighth century,<br />
forced to wear a yellow badge <strong>of</strong> shame, walk <strong>the</strong> street with downcast eyes<br />
and stand and be silent <strong>in</strong> <strong>the</strong> presence <strong>of</strong> a Muslim. A Jew would have to<br />
imag<strong>in</strong>e what it would be like to be…<br />
1<br />
Ibid, 183<br />
2<br />
In reference to Csanad Szegedi, who, at <strong>the</strong> turn <strong>of</strong> this century was a lead<strong>in</strong>g member <strong>of</strong> an ultranationalist<br />
Hungarian political party that held strong anti-Semitic views. Then he discovered his<br />
grandparents were survivors <strong>of</strong> Auschwitz and that he was a Jew.<br />
54
And here, <strong>in</strong> order for <strong>the</strong> descriptions to rema<strong>in</strong> analogous, i.e. oppressor<br />
switch<strong>in</strong>g position with <strong>the</strong> oppressed, we would expect <strong>the</strong> Rabbi to say, ‘…<br />
what it would be like to be a Palest<strong>in</strong>ian family forced out <strong>of</strong> <strong>the</strong>ir home by<br />
<strong>the</strong> Israeli Defence Forces (sometimes at night, and <strong>in</strong> <strong>the</strong> middle <strong>of</strong> w<strong>in</strong>ter)<br />
and hav<strong>in</strong>g to watch helplessly as IDF bulldozers demolish <strong>the</strong>ir house along<br />
with most <strong>of</strong> <strong>the</strong>ir belong<strong>in</strong>gs and an olive grove, which is not only a source<br />
<strong>of</strong> <strong>the</strong>ir livelihood, but also <strong>the</strong> work <strong>of</strong> many generations <strong>of</strong> husbandry.’<br />
Instead he writes,<br />
…what it would be like to be a Christian or Muslim fac<strong>in</strong>g <strong>the</strong> threat <strong>of</strong> death<br />
because <strong>of</strong> <strong>the</strong>ir faith <strong>in</strong> Syria or Iraq.<br />
Jews are not <strong>in</strong>volved <strong>in</strong> <strong>the</strong> oppression <strong>of</strong> Christians and Muslim <strong>in</strong> Syria<br />
and Iraq today. They are not <strong>the</strong> cause <strong>the</strong>ir shame. On <strong>the</strong> o<strong>the</strong>r hand, <strong>in</strong> <strong>the</strong><br />
case <strong>of</strong> Palest<strong>in</strong>ian home demolition <strong>the</strong>y, or at least <strong>the</strong> Israeli government,<br />
is. The application <strong>of</strong> role reversal here might prove <strong>of</strong> benefit.<br />
The usefulness <strong>of</strong> <strong>the</strong> exercise <strong>in</strong> any case rema<strong>in</strong>s clear. And no less for<br />
those Christian NGOs urgently call<strong>in</strong>g for reconciliation between Israel and<br />
Palest<strong>in</strong>e, say<strong>in</strong>g: ‘While [we]… acknowledge <strong>the</strong> legitimate grievances <strong>of</strong><br />
both Israelis and Palest<strong>in</strong>ians and <strong>the</strong> responsibility <strong>of</strong> participants on both<br />
sides to stop any violence perpetrated aga<strong>in</strong>st <strong>the</strong> o<strong>the</strong>r, we cannot ignore<br />
<strong>the</strong> gross imbalance <strong>of</strong> power and resources <strong>in</strong> favour <strong>of</strong> Israel’ which is true,<br />
certa<strong>in</strong>ly, with<strong>in</strong> <strong>the</strong> borders <strong>of</strong> Israel. Israel, on <strong>the</strong> o<strong>the</strong>r hand, is surrounded<br />
by Arab nations who for a time sought Israel’s annihilation. This position<br />
was countermanded <strong>in</strong> <strong>the</strong> 90’s with a new agreed statement by <strong>the</strong> Arab<br />
nations say<strong>in</strong>g that Israel has a right to exist. However, Jews f<strong>in</strong>d this hard to<br />
believe s<strong>in</strong>ce <strong>the</strong> Arab media is still saturated with anti-Semitic sentiments,<br />
which purport, for example, <strong>of</strong> hav<strong>in</strong>g found genu<strong>in</strong>e documents admitt<strong>in</strong>g<br />
that Jews mix <strong>the</strong> blood <strong>of</strong> Islamic and/or Christian children when prepar<strong>in</strong>g<br />
<strong>the</strong> dough <strong>of</strong> <strong>the</strong>ir matzos for Passover; or aga<strong>in</strong>, <strong>in</strong>tercepted documents<br />
written by ‘Jews’ which provide a grand scheme for a Jewish take-over <strong>the</strong><br />
world through political and economic dom<strong>in</strong>ation. For purposes <strong>of</strong> <strong>in</strong>vit<strong>in</strong>g<br />
us to role reversal, Dr Sacks documents <strong>the</strong>se cases with strict reserve, but<br />
also commendable accuracy. This is not paranoia; it is very well researched.<br />
Yet we hear virtually noth<strong>in</strong>g about this sort <strong>of</strong> th<strong>in</strong>g <strong>in</strong> <strong>the</strong> Western press<br />
nowadays.<br />
There is a work to be done here, an important, urgent and vital work. But<br />
clearly we are work<strong>in</strong>g aga<strong>in</strong>st several generations <strong>of</strong> Islamic education,<br />
made possible by Western petrodollars, which funded:<br />
… networks <strong>of</strong> schools, madrasahs, university pr<strong>of</strong>essorships and<br />
departments, dedicated to … [fundamentalist] <strong>in</strong>terpretations <strong>of</strong> Islam,<br />
55
thus marg<strong>in</strong>alis<strong>in</strong>g <strong>the</strong> more open, gracious, <strong>in</strong>tellectual and mystical<br />
tendencies <strong>in</strong> Islam that were <strong>in</strong> <strong>the</strong> past <strong>the</strong> source <strong>of</strong> its greatness. It was a<br />
strategy remarkable <strong>in</strong> its long time-horizons, its precision, patience, detail<br />
and dedication. If moderation and religious freedom are to prevail, <strong>the</strong>y<br />
will require no less. We must tra<strong>in</strong> a generation <strong>of</strong> religious leaders and<br />
educators who embrace <strong>the</strong> world <strong>in</strong> its diversity, and sacred texts <strong>in</strong> <strong>the</strong>ir<br />
maximal generosity. 1<br />
By way <strong>of</strong> encouragement we could say to <strong>the</strong> Israeli Jew, this is best for you:<br />
remove your thumbs from <strong>the</strong> throat <strong>of</strong> your Palest<strong>in</strong>ian bro<strong>the</strong>r. Put your<br />
arm around his shoulders <strong>in</strong>stead and comfort him. This is <strong>the</strong> will <strong>of</strong> God for<br />
you, for is it not written <strong>in</strong> your Scriptures to love, forgive, help your enemy,<br />
love <strong>the</strong> stranger, speak peace and pursue it? To be fair, we would also have<br />
to acknowledge that <strong>the</strong> Israeli throat is also <strong>in</strong> a stranglehold grip <strong>of</strong> a group<br />
<strong>of</strong> nations that does not seek after its long–term well–be<strong>in</strong>g. Role reversal<br />
would help both sides to reveal its pa<strong>in</strong> and bow its head to <strong>the</strong> shoulder <strong>of</strong><br />
his bro<strong>the</strong>r, ideally with tears.<br />
Israel’s statehood was a godsend for <strong>the</strong> Jewish people, but for <strong>the</strong> Palest<strong>in</strong>ians<br />
it was an unimag<strong>in</strong>able catastrophe (nakba), as nearly a million fled and/<br />
or were expelled from <strong>the</strong> homes and towns by an implacable army <strong>of</strong> new<br />
arrivals. Thus we come to <strong>the</strong> f<strong>in</strong>al, rema<strong>in</strong><strong>in</strong>g issue <strong>of</strong> <strong>the</strong> conflict <strong>in</strong> Israel,<br />
<strong>the</strong> conflict over <strong>the</strong> land. Here <strong>the</strong> religious Jew f<strong>in</strong>ds himself, typically,<br />
between a rock and a hard place, between what might be called sagas <strong>of</strong> war, 2<br />
written prior to <strong>the</strong> destruction <strong>of</strong> <strong>the</strong> First and Second Temples, and <strong>the</strong><br />
rabb<strong>in</strong>ic/prophetic witness after <strong>the</strong> Temple’s first century demise:<br />
Judaism survived through its scholars, not its soldiers…. They were not<br />
pacifists but <strong>the</strong>y were realists. They knew that <strong>the</strong> real battles are <strong>the</strong> ones<br />
that take place <strong>in</strong> <strong>the</strong> m<strong>in</strong>d and <strong>the</strong> soul…. That is <strong>the</strong> wisdom <strong>the</strong> zealots do<br />
not understand: not <strong>the</strong>n and not now. 3<br />
To us outsiders, it would seem <strong>the</strong> land is a symbol <strong>of</strong> God’s entitlement for<br />
<strong>the</strong> Jewish people. But it can also be an idol. Kill<strong>in</strong>g <strong>in</strong> God’s Name, <strong>the</strong> focus<br />
<strong>of</strong> Dr Sack’s book, is not an option for <strong>the</strong> people who warned <strong>the</strong> world<br />
about idol worship. Never<strong>the</strong>less, as a good start<strong>in</strong>g po<strong>in</strong>t for understand<strong>in</strong>g<br />
<strong>the</strong> contemporary Jewish m<strong>in</strong>d, its faithfulness to Bible and Tradition, and<br />
as a consultation document for reconciliation between <strong>the</strong> three Abrahamic<br />
faiths, I would strongly recommend this book.<br />
Christopher Mark CSWG<br />
1<br />
Sacks, op.cit., 262<br />
2<br />
i.e. Moses, Joshua, Gideon, and <strong>the</strong> Maccabees<br />
3<br />
Sacks, op.cit. 217<br />
56
Alex (above) steps out <strong>in</strong>to <strong>the</strong> light with a pair <strong>of</strong> ladders, one horizontal, <strong>the</strong> o<strong>the</strong>r almost vertical.<br />
Sunday Tea at <strong>the</strong> Monastery: an ebullient visitor corrals John <strong>of</strong> <strong>the</strong> Cross <strong>in</strong>to conversation.
In January 2014,<br />
<strong>in</strong> subfreez<strong>in</strong>g<br />
temperatures,<br />
dur<strong>in</strong>g an <strong>in</strong>terlude <strong>of</strong><br />
speeches call<strong>in</strong>g for<br />
revolution, Orthodox<br />
clergy chant<strong>in</strong>g <strong>the</strong><br />
early morn<strong>in</strong>g liturgy,<br />
stand between<br />
pro-European<br />
protestors and <strong>the</strong><br />
Ukranian police.<br />
Community <strong>of</strong> <strong>the</strong> Servants <strong>of</strong> <strong>the</strong> Will <strong>of</strong> God<br />
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