Antoine Najm
Christian intellectual and political researcher
This
article is based upon a lecture given at the Cultural Religious
Center of Our Lady of Victory-Nesbayh, Ghosta, Lebanon, on November
26, 1997. It is concerned almost exclusively with the Apostolic
Exhortation's position on living together in Lebanon -- or
co-existence as it is referred to in Lebanese society. To clarify
that position, the article analyzes the differences between the
terms pluralism/diversity and living together/conviviality. It also
examines the Exhortation's view on Lebanon, its mission and the role
of the Lebanese Christian community in Lebanon and the region.
Finally, the article concludes that Lebanon's formula for living
together, as envisioned by the Exhortation, calls for a form of
federalism designed to accommodate the specific character and needs
of Lebanon's communities.
Introduction
O
n June 12,
1991, His Holiness John Paul II announced in the presence of the
four Catholic Patriarchs of Lebanon (the Maronite, the Melkite or
Greek Catholic, the Armenian Catholic and the Syrian Catholic) the
call to convene a Synod of Bishops for Lebanon. The Synod for
Lebanon was a personal initiative of the Pope. His Holiness desired
the participation of the Universal Church in helping Lebanon
spiritually, socially and politically to correct the errors of the
war, overcome its tragedies, heal its wounds and rebuild
inter-Lebanese co-existence on a solid and profound humane
foundation (32 Hours 1997: 17; Journal 1996: 8 French).
S
ince the
beginning of his pontificate, Pope John Paul II has worked
tirelessly to help Lebanon. Conscious of the multiple and complex
aspects of the situation in Lebanon, John Paul II decided to place
all the moral and spiritual resources of the Catholic Church in the
service of the Christians of Lebanon. Guided by the teachings of Our
Lord, the Christians of Lebanon would look at the future with
confidence and courage, devise a way to interact with each other in
an ecumenical spirit and envision a peaceful formula of living with
their compatriots, the Muslims (32 Hours 1997: 17).
T
he Special
Assembly of the Synod of Bishops for Lebanon was formed under the
presidency of the Pontiff. Msgr. Jean Schotte was appointed
Secretary-General of the Bishop's Synod in Rome and Msgr. Béchara
Raï was appointed the Local Coordinator in Lebanon. Cardinal Roger
Etchégaray and Msgr. Schotte, along with other emissaries, arrived
in Lebanon on September 12, 1991 to visit the Patriarchs and Bishops
and meet with men and women of the various religious orders, as well
as with lay people in the community. This visit was intended to
explain the Pope's aims and profound thoughts in regard to the Synod
and to solicit recommendations to be presented to the Special
Assembly of the Synod of Bishops (Najm 1993: 3).
I
n October
1991, Catholics around the world were invited to answer individually
or in groups two questions: (1) What are your expectations of the
Synod; and (2) What are the points which the Synod should address?
The response to this invitation was overwhelming, especially from
lay individuals and organizations. These responses became part of
the Synod working file which helped to develop the lineamenta (the
main outlines).
The Theme For The Synod
The Pope chose the
following theme for the Synod:
"Christ is our
hope: Renewed by His Spirit, together, we witness His love"
(Journal 1996: 30-31 French).
T
he
participants in the Synod, who were invited by the Pope, were the
four Patriarchs of the Eastern Catholic Churches which are members
of the A.P.E.C.L.: all the Archbishops and ordinary and titular
Bishops of Lebanon; the Superiors General of the religious orders
founded and still present in Lebanon; Bishops of the Copts,
Armenians, Melkites, Chaldeans and Latins from Jerusalem, Canada,
Iraq, Argentina, Cyprus, Rome, Lebanon, Egypt, New York, Jordan,
Brazil, Syria, and France; six delegates of the Orthodox and
Protestant Churches of Lebanon; three Moslem delegates representing
the Sunni, Shiite and Druze communities; 17 experts, 24 priests,
monks and lay listeners and 9 Cardinals who are officials in the
governmental, administrative and judicial organization of the Holy
See (Journal 1996: 9-17 French).
U
nder the
paternal leadership of John Paul II, the Synod's work proceeded and
led to the Apostolic Exhortation and the drafting of 46 proposals
and other documents for discussion. The Synod culminated in the
Pope's visit to Lebanon on May 10 and 11, 1997, where the Apostolic
Exhortation was signed and presented to the Lebanese people and
their ecclesiastical and civil authorities.
T
he Apostolic
Exhortation consists of six chapters related to the following
themes:
-
The actual
situation of the Catholic Church in Lebanon;
-
Christ as the
hope of the Church;
-
The Synod: The
Renewal of the Church;
-
The Communion of
all the Churches;
-
Inter-religious
Dialogue; and
-
The Church in the
Service of Society
I
n the most
crucial moments of Lebanon's present existence, Divine Providence
inspired the Apostolic Exhortation as the "New Hope for Lebanon" and
as the impetus that will guide Lebanon in the 21st century.
T
he value of
the Exhortation lies not only in its recognized importance but also
in what it implies, reveals and inspires, particularly if we have a
deep understanding of its content, terminology and clarity of
expression.
H
ow Does the
Apostolic Exhortation Define Lebanon?
L
ebanon is a
vital element for Catholic existence in the Middle East because,
according to the Apostolic Exhortation (hereinafter Exhortation),
"the destiny of the Catholics is profoundly bound to Lebanon's
destiny and its particular mission" (Exhortation 1997: 10).
G
eographic
Lebanon, according to the Exhortation, comprises the existing state
with its internationally recognized boundaries. It is a Lebanon
threatened by occupation in the south and by the presence of
non-Lebanese armed forces on its territory (Exhortation 1997: 26).
L
ebanon's human
capacity is composed of several communities, which are "at the same
time its fortune and its uniqueness" (Exhortation 1997: 4). The
Exhortation states that "because it is composed of several different
communities, Lebanon is regarded by our contemporaries as an
exemplary land. In fact, today as yesterday, these [communities] are
called to live together on the same land --people different on the
cultural and religious levels-- in order to build a nation of
dialogue, of conviviality, and to cooperate in [matters of] common
good" (Exhortation 1997: 186-197).
I
n the
Exhortation, the cultural value of Lebanon lies in being "the cradle
of an ancient culture and one of the Mediterranean's beacons." The
Exhortation states that "no one could ignore the name of Byblos,
which reminds us of the origins of the alphabet" (Exhortation 1997:
3). In his address to the Patriarchs and Bishops of the Catholic
Church on May 1, 1984, the Pope confirmed that Lebanon has a
"valuable cultural worth" and that Lebanon is "more than a country:
Lebanon is a message and an example for the East as well as for the
West." His Holiness considers that "Lebanon's historical message" is
a "message of freedom," of democracy, and that it is "a land of
dialogue and conviviality among diverse religions and cultures" (Al
Khoutout 1993: 77 Arabic). His Holiness also reiterated the same
idea during the opening of the Synod, saying, "Lebanon, this small
country, is larger than its size in what it represents in terms of
values. Lebanon is grand in its history, comprehensiveness, esteem
and message" (Journal 1996: 280 Arabic).
T
herefore,
Lebanon represents the sum of its geographic position, its human
capacity and its cultural value, with all three attributes
organically intertwined. These three intertwined attributes lie at
the core of the Pontiff's deep concern for Lebanon. It is from this
base that the Pontiff resolutely objects to any division of Lebanon
and categorically rejects any partial or total occupation or
annexation of Lebanon by any state. The Pope in his Exhortation
demands that "Lebanon regain its full independence, total
sovereignty and unambiguous freedom" (Exhortation 1977: 189).
How Does The Apostolic Exhortation Define Living
Together?
T
he Exhortation
document envisions a new formula for living together in Lebanon,
which indicates that the existing formula does not conform with the
Exhortation's requirements and expectations for a 'New Hope for
Lebanon' and consequently does not serve the ideal aspirations for
Lebanon.
I
n carefully
reading and examining the Exhortation, it becomes obvious that every
time it cites the issues of dialogue, patriotism, politics, society
and the like, it calls for the establishment of new conditions and
new structures. In this respect, the pivotal idea of the Exhortation
is to arrive at a proposed national-political structure based on
living together in a harmoniously interactive manner.
H
owever, if the
Lebanese people, i.e. the holders of Lebanese nationality, believe
that they form a homogeneous society, is there need to discuss the
issue of living together?
Y
es, there is a
need. The reality is that Lebanon's society is not a homogeneous
one. It is a heterogeneous society, which has been and still is
incompatible in social identity. The Exhortation acknowledges that
Lebanon's society is a heterogeneous society, i.e., plural. More
than once, the Pope used various terms and expressions to emphasis
the plurality of the Lebanese society in his Exhortation. For
example, the Pope invites the Lebanese "to know each other in a
better way and to accord full agreement to pluralism" (Exhortation
1997: 148). He uses the expression "communities and individuals"
(Exhortation 1997: 181) and also notes the "differences and
particularities" (Exhortation 1997: 188). He also expresses the hope
that the end of the armed conflicts means "the end of the wars
between the various particularities" (Exhortation 1997: 158).
Understanding the
Terminology Related to the Issue
Some of the terms
related to the issue -- such as pluralism and diversity,
co-existence, living together and conviviality -- are often
interchangeable in common use. Their use in the exhortation,
however, calls for clarification of the true meaning of each, as
intended by His Holiness and the Synod.
'Pluralism' Vs.'Diversity'
T
here is a need
to understand the distinction between the two terms 'pluralism' and
'diversity' and the two expressions 'living together' and
'conviviality' cited in the original French text of the Exhortation.
Many Lebanese objected to the use of the term 'pluralism', which was
used in "the Message of the Special Assembly of the Synod of Bishops
for Lebanon," and asked that it be replaced with the term
'diversity'. Although the term 'pluralism' caused worry because it
was misinterpreted, the authority responsible for "the Message"
yielded to the will of the opposition and began propagating use of
the second term, 'diversity', perhaps believing that 'pluralism' and
'diversity' could be used synonymously.
H
owever, the
prefix 'pluri' from the Latin origin 'plures' means 'plural', while
'diverse' and 'varied' are derived from 'diversus'. The French
version of both the Exhortation and the Message was extremely
accurate in the use of each term, but the Arabic version alternately
used both terms.
D
r. Henri
Kremona, in defining the terms 'diversity' and 'pluralism', stated:
Diversity is quite different from pluralism. According to the
Apostolic Exhortation, diversity is mentioned in the framework of
diversity of spiritual heritage, in which its different components
remain committed to five spiritual matters: one faith, the spirit of
co-operation, repentance, hope and internal renewal. In this sense,
the Apostolic Exhortation appeals to the diverse Patriarchal
Churches to institute 'a new mentality' confirming the unity of the
churches…. Diversity supposes a fundamental unity on the level of
spiritual commitment, which exists in the dogma of belief…. Unity in
diversity is a spiritual reality that must always be incarnated as a
truth. As for the unity in pluralism, it remains a difficult task,
because it tries to unify elements that are fundamentally and
dogmatically different and spiritually separate…. Unity in the
Church is realized through 'spiritual diversity,' and unity in the
nation is realized through 'religious pluralism' (Kremona 1997: 15).
T
he Imam Sheikh
Mohammed Mehdi Shamseddin, who previously had categorically opposed
the use of the term 'pluralism', then seemed to change his position.
He announced in an interposition [introduction of a remark or
opinion during a debate or conversation] at the Beirut Book Fair,
just before the publication release of the Message, that 'either we
believe in dialogue, which inwardly encompasses an acknowledgement
of pluralism. Or we can pretend that we are not pluralist or
diverse, and thus we have no need for dialogue' (Shamseddin 1994:
48).
T
he Exhortation
speaks in its introduction about the different 'confessions' in
Lebanon whose 'historical roots are of a religious nature'
(Exhortation 1997: 5). These religious roots are the roots of
'Lebanon's national identity and politics' (Exhortation 1997: 5).
This makes the connection between religious pluralism and cultural
pluralism a totally organic one. In this regard, the Message stated
that 'our country has its own specificity. It is the fruit of its
own history; it is inter-communal. It is our formula for
conviviality and respect for the cultural identity of each of our
communities. Each religion, because it is incarnated, manifests
itself culturally. Therefore, our religious belonging, whether
Christian or Muslim, has necessarily a sociological and communal
dimension; it shapes our family, social and spiritual life' (Message
1996: 11 French).
M
any of the
texts in the Exhortation talk about cultural presence and its
distinctiveness, as well as about connecting culture with religion.
In its discussion about 'the life of fraternity and solidarity,' the
Exhortation considers it to be based upon the affirmation that each
person has the right to his own role in the social, political and
cultural life without compromising fidelity toward his spiritual and
cultural tradition (Exhortation 1997: 153).
T
he Exhortation
and the Message, in their position and in their definition of the
term 'culture', are compatible with that of UNESCO in its communiqué
in Mexico in 1982. The communiqué stated that 'Culture is a series
of distinctive characteristics, spiritual, material and
intellectual, which describes a society or a social group. It
encompasses, in addition to arts and literature, formulas of living
and the fundamental rights of the human being, as well as value
systems, traditions and beliefs' (Journal, 1996: 66 French). In this
sense, the term 'culture' surpasses its pure meaning and embodies
the living group characteristics of a particular societal identity.
A
ccordingly,
the pluralist culture in our society is not defined by the skin
color of the Lebanese or in their appearance, or their language, or
their origin or their race. It is rather a religious-cultural
pluralism reflected in the group's concepts, views, values and
formulas of living. It leads even to "a difference in education,
traditions and behaviors," as stated in the statement of the Islamic
Legal Council on December 4, 1996.
'Living Together' And
'Coexistence' Vs. 'Conviviality'
T
he Exhortation
in its French text uses 'vivre-ensemble' (living together), 'la vie
commune' (common life) and 'convivialité' (conviviality) to describe
Christian-Muslim existence. Each of the terms, 'le vivre-ensemble,'
'un vivre ensemble' and 'vie commune' were mentioned once
(Exhortation, 1997: p.145-148), while 'convivialité' was used eight
times (Exhortation, 1997: pp. 23, 81, 144,146, 146, 147,149, 187).
O
nly the
expression 'vivre-ensemble' means 'living together' or al Ta'ayush,
as it is commonly held in the minds of the Lebanese and in their
literature. 'Co-existence' has been in common use in Lebanon since
independence and during and after the war. 'Coexistence' in the
Lebanese jargon implies 'conviviality,' although it does not carry
this meaning in dictionaries and encyclopedias.
A
s for the term
'convivialité', it is borrowed from the English language.
'Conviviality' is translated by the dictionary 'Al-Manhal' to mean:
"to share the pleasure of eating and drinking together." It has
recently been included in the French dictionaries, where it is
defined as good relations, forgiveness, affection and exchange among
people, individuals and communities. Therefore, the term
'conviviality,' as used in the Exhortation document, means much more
than 'living together.'
'L
iving
together' may be limited to cohabitation, being neighborly and to
frequenting and interacting among people without the existence of
cooperation, collaboration, harmony, affection and conviviality.
'Living together' may be governed by collision, as it has been in
Lebanon during periods of crisis.
I
n other words,
'living together' may be overshadowed by a basic sense of passive
reality, of being in the same neighborhood without effectively
living together. This is not bad, but it is not sufficient. This
might lead to a confrontational situation. 'Conviviality,' on the
other hand, elevates common living to a level of sociability and
affection. 'Conviviality' as viewed in the Exhortation, is what
should govern people's relations, whoever they are, wherever they
may be and however they may differ.
Is 'Conviviality' Possible In Lebanon?
T
he Exhortation
provides a positive, convincing and definitive answer to the
possibility of 'conviviality' in Lebanon. Yes, certainly, says the
Apostolic Exhortation to 'conviviality' in Lebanon.
T
he Catholic
Church sees the Islamic-Christian 'living together' as divine will
in the sense of being neighborly, cohabiting, interacting with
people. In its pastoral letter, the Council of the Eastern Catholic
Patriarchs declared in 1992 that 'God in His wisdom wanted us
[Christians and Muslims] to live together in this land of the world
and we do accept His will with tolerance (Al Khoutout 1993: 82).
T
he attitude of
conviviality is embedded in the cerebrum of the Exhortation.
Christians always pray to the Father with obedience, saying: 'Thy
will be done.' Only in light of this attitude can the Exhortation be
understood.
M
any Lebanese
are afraid of accepting the 'divine will' of conviviality, although
it is clear that this is the only obvious choice. They endure
'living together' as a fact and as their inevitable destiny -- they
believe they cannot escape it, if they truly want to live on this
land and bequeath it to their children and their descendants.
T
hey are aware,
however, that their interest lies in more effectively and
harmoniously assuming the responsibilities of living together. It is
only in this way that the insistent request of the Pope to transform
'living together' or 'co-existence' into 'conviviality' can become a
reality. These Lebanese agree with the Exhortation in admitting 'the
different communities are at the same time a wealth, a uniqueness
and a difficulty for the country' (Exhortation 1997: 4).
How To Attain
'Conviviality'?
T
he Exhortation
is aware that intention by itself is not enough to attain
'conviviality', although it is a fundamental requirement. Real
'conviviality' requires the existence of suitable circumstances,
conditions, systems, regulations, and institutions, without which it
cannot exist. Once these requirements materialize, 'conviviality'
can take shape.
I
n the
Exhortation, His Holiness lists the five most important conditions
for 'conviviality' to be realized: fidelity to cultural pluralism,
rejection of secularization, true dialogue, common destiny and a
just social and political system.
Fidelity To Cultural Pluralism
T
he Lebanese
are called upon to be faithful to their history and the continuity
of their cultural and religious pluralism (Message 1996: 24).
'Conviviality' does not cause pluralism to melt away or become
diffused, which in turn leads to the loss of identity, culture and
character of each group.
Rejection Of Secularization
T
he Lebanese
and the countries of the region are called upon to reject
secularization (Exhortation 1997: 24). In a secular system, society
in its various aspects tends to organize itself in the absence of
God. This means that the values of authority, legislation, justice
and even life itself derive their criteria from 'the world' and not
from the Eminent One.
I
n his
exhortation to the 'Lay People Believers in Jesus' in 1988, the Pope
warned against secularization, regarding it as one aspect of
religious indifference and widespread atheism. Secularization
according to the New Catholic Encyclopedia is 'a social and cultural
process by which non-religious beliefs, practices, and institutions
replace religious ones….' The government becomes a secular one and
imposes overt or covert restrictions on religion and religious
activities.
L
aicism is
considered today as a system which places the government in a
neutral position in regard to the belief of citizens, allowing them
to live their beliefs the way they want and allows the religious
institutions to perform all its duties. It also allows for the
establishment of religious schools and schools which belong to the
diverse religious sects. His Holiness Pope Pius XII considered
laicism as a fundamental principle in the Catholic Doctrine. It is
therefore misleading and confusing to equate the word laicism with
secularization.
S
ome Lebanese
unwisely refuse the Exhortation's attitude towards 'secularization,'
considering that 'living together' and /or conviviality cannot
happen except by severing the umbilical cord of religion's right to
guide and advise people. They also call for confining the concerns
of the religious leaders to the houses of worship. They promote the
secularization of various pieces of legislation and give absolute
priority to nationalism over any other affiliation.
True Dialogue
T
he Pope calls
in his Exhortation for a true dialogue which 'respects the
sensibility of individuals and various communities' (Exhortation
1998: 144-147). He further notes that 'the Muslim-Christian dialogue
aims in the first place at promoting living together between
Christians and Muslims in a spirit of openness and collaboration,
which is indispensable for each person in order to flourish and
determine choices dictated by conscience' (Exhortation 1998:
147-148).
T
he Pope
connects 'the essential conditions for a true dialogue' (Exhortation
1998: 145) with having the Lebanese know each other better and
'fully accept pluralism' (Exhortation 1998: 148). With this, the
Pontiff acknowledges that avowing pluralism is the door to all
solutions and without which solutions remain unattainable. (See also
Najm 1993: 55.)
Common Destiny
A
ccording to
the Exhortation, Lebanon is an integral part of the Arab world, and
the same destiny links Christians and Muslims to Lebanon and to the
other countries of the region (Exhortation 1998: 148). The Pope
insists that the Christians of Lebanon maintain and strengthen their
ties of solidarity with the Arab world (Exhortation 1998: 149). He
also calls upon the Christians to 'consider their further
involvement in Arab culture' (Exhortation 1998: 149). He culminates
his call by stating that "the Muslim-Christian dialogue and
collaboration in Lebanon can help that in other countries in
applying the same approach" (Exhortation 1998: 149-150).
T
he Christians
of Lebanon have always been open to dialogue. They have also always
been part of the Arab world and have invariably contributed to Arab
culture. There was never a dispute between the Christians and
Muslims on such matters. The dispute has always been and will remain
what is called 'the Arabization of Lebanon' (Aroobat in the Lebanese
jargon). The Arabists, whether Christian or Muslim, aspire to one of
two objectives in Arabization: a) either to annex Lebanon to what is
called 'The Greater Arab Nation', or b) to establish an Islamic or
quasi-Islamic system in Lebanon. The Christians and the Exhortation
reject both these aspirations.
A Just Social And Political System
T
he Pope asks
the Lebanese people to 'edify a just and equitable social and
political system which respects the individuals and all the currents
that form Lebanon in order to build their common home together'
(Exhortation 1997: 150). The Pope would not have called for the
establishment of 'a just and equitable social and political system'
if the current existing system were effective. The system is
inappropriate, because since independence it has not succeeded in
preventing the occurrence of protracted severe crises, the last of
which culminated in the 1975 outbreak of war.
F
or optimum
results, conviviality should come to life, become incarnate, within
a political system. An un-incarnated conviviality remains sweet
rhetoric, which does not become part of the conscience of people and
remains a delusion. In working toward establishing such a political
system, the respect of 'all the currents' is essential. These
currents are the inclinations and the desires of the Lebanese
communities rooted in their cultural formation.
T
he correlation
between 'the social and political system' and 'all the currents' and
the realization of 'complete acceptance of pluralism' form the
symbol, which unties the knot in the Lebanese dilemma over a future
political system. Otherwise, each group will fail to consider the
needs and the legitimate aspirations of the other (Exhortation 1997:
150).
T
he Pope hopes
that 'an equitable sharing of responsibilities will develop in the
heart of the nation' (Exhortation 1997: 152). His Holiness believes
that "the legitimate authorities have a duty to assure that all
communities and individuals enjoy the same rights and are subject to
the same obligations according to the principles of equity, equality
and justice" (Exhortation 1998: 181).
T
his is another
confirmation of the importance of conviviality in a political
system. We notice that the Pope tirelessly repeats the term
'communities', in order that no one will suppose that the Lebanese
population is only composed of individuals. He reiterates that unity
is the responsibility of each individual and each cultural and
religious group (Exhortation, 1998: p. 188).
Which Political System Would Embody Conviviality?
I
n its repeated
use of the following terms and expression, the Exhortation outlines
the elements required to assure a political system that would embody
conviviality.
In which formula or
pact would the following expressions, terms and sentences take on a
meaningful life together?
Living together or
co-existence;
Respect of every
confession, fidelity of the Lebanese to their history and adherence
to their plural cultural and religious heritage;
Building a nation
of dialogue;
Lebanon's
historical roots are of religious nature and are the base of its
national identity and politics;
Elevate living
together to a higher level -- to conviviality;
Acceptance of
pluralism;
Teaching a just and
equitable social and political system which respects individuals and
all tendencies;
Equitable sharing
of responsibilities;
Assuring that all
communities and individuals enjoy the same rights and are subject to
the same obligations;
Freedom of
education and schooling;
Guarantee freedoms
and rights of the individual; and
Religious freedom.
T
he above
requirements lead us to envision the Lebanese State as a composed
entity and its political system as a consensual democracy. The Synod
of Bishops explicitly stated that the desired system be based upon a
'consensual democracy' (Message 1996: 12).
A
t the Special
Assembly of the Synod of Bishops for Lebanon, Reverend Jean Ducruet,
President Emeritus of Saint Joseph University in Beirut, who played
an important role in the final editing of the Message of the Synod,
made clear the meaning of 'consensual democracy.'
H
e believes
that strengthening national unity requires a firmly established
political system in which all confessions share in the making of
national decisions and in which no one confession can impose on the
nation what is not acceptable to the tradition of the other
confessions. This system cannot function at the mercy of the
ideology of the majority. Numerical majority is not compatible with
consensual democracy. It can only be conceivable in a country
without fundamental diversity. Consensual democracy necessitates a
coalition government and a mutual veto on decisions that are seen as
contrary to the vital interests of any of the communities. Official
posts should be distributed in a manner by which no one group will
dominate positions of responsibility by virtue of its power and
number. This system requires the self-autonomy of some departments,
such as the departments of personal status, which would remain the
prerogatives of the various groups (Slim 1997: 69; Message 1996:
65-66 French).
C
omposed in
this manner, the state and a system of consensual democracy
constitute so-called federalism. In other words and based on the
Exhortation, the formula of living together or coexistence in
Lebanon is a federal concept. It is a federalism which is tailored
to Lebanon's body and answers to its needs -- it is accepted
willingly and is not forcibly imposed.
A
lthough the
Exhortation tackles the issue of federalism, it does not enter into
its details. The Exhortation believes that the Church should not
'directly enroll in political life' because, in fact, it cannot
offer 'technical solutions.' It does not propose economic and
political systems or programs. It does not show preference to any of
them, provided that the dignity of man is respected and promulgated
and that the Church is given the necessary space to accomplish its
ministry in the world (Exhortation 1997: 112).
F
ederalism, as
it is known, is a form of government which gives citizens freedom in
all its dimensions and establishes among them a true and absolute
equality. It is the closest system to a direct democracy. Federalism
is of many types and offers numerous formulas in response to the
specific needs of any country desiring it. Federalism is implemented
in many countries across the five continents. It is even implemented
in homogeneous societies, such as in Austria, despite the common
religion and language. Its land is relatively very small as well.
Reading The Indicators -- Hope Or Illusion
I
f there are
positive indications about the Exhortation, then we can be
optimistic because it means that the Lebanese agree to establish the
desired system; and if they don't agree, we can only be pessimistic
and lost in an ocean of illusion.
T
hese are
positive indicators: If the hearts are transformed, so will the
structures be. As the Exhortation claimed "the changes of structures
are contingent upon changes in the hearts" (Exhortation 1997: 153).
I
f we begin to
train our consciences in the direction of peace, reconciliation and
concord, we can move ahead to the new future. The Exhortation tells
us that 'reconciliation is the starting point of hope to a new
future for Lebanon' (Exhortation 1997: 158).
I
f we believe
in our obligation to forgive and cleanse our memory, we then begin
with a new spirit. As the Exhortation advises us, "the [Lebanese]
people and their governing authorities are called upon to make
courageous and prophetic steps of forgiveness and memory cleansing"
(Exhortation 1997: p 179).
I
f extremism
retreats and rights are granted and guaranteed to each person, then
anxiety and suspicion will disappear, a new path of tranquility will
be opened. The Exhortation clearly stated that 'the awakening of
various forms of extremism is deeply worrying and can only render
disservice to the country's unity, slow down the new momentum and
disrupt conviviality between all the components of society
(Exhortation 1997: 23).
I
f we are
prepared with humble hearts to accept the guidance of the Spirit, we
can walk in the path that the Lord has laid out for us. As it was
evoked in the Exhortation: "Let the Spirit guide you in the will of
God, Who will continue in you what He had already begun"
(Exhortation 1997: 190).
Footnotes
1. From a Greek
word Synodos: distance traveled together (Webster's Encyclopedic
Unabridged Dictionary of the English Language, New York (1989). An
assembly of ecclesiastics, priests, religious, lay persons and other
church delegates convoked pursuant to the law of the Church, for the
discussion and decision of affairs affecting the life and mission of
the Church. Persons taking part in a synod have consultative status;
the Bishop(s) alone is the legislator(s), with power to authorize
synodal decrees. See Catholic Word Book, New Haven (1973)
2. Lineamenta: The
Main Outlines (Al Khoutout al 'Arida).
3. Assemblée des
Patriarches et Evêques Catholiques au Liban (A.P.E.C.L.) [Council of
Catholic Patriarchs and Bishops of Lebanon]
4. For definitions
of secularization, please consult Catholic WordBook, Catholic
Information Services, 1973, pp. 38-39; and New Catholic
Encyclopedia, 1967, 38-39.
5. Documentation
Catholique, No. 1275, Rome, April 13, 1958, 456.
6. Laicism in
Arabic is Al 'Almanat, while Secularism is Al Douniyawiat. For
further information about Laicism, please consult Christifideles
laïci (Lay People Believers in Jesus), by H. H. John Paul II,
Vatican, 1987. For Secularism, please consult New Catholic
Encyclopedia, 1967, 36-38.
7. Nationalism is
almost a religion which considers that 'the nation' is made an end
in itself. For further reading on Nationalism vs. Patriotism consult
Hilaire Belloc in Survivals And New Arrivals: The Old and New
Enemies of the Catholic Church, New York, 1929. Re-typeset and
republished in 1992 by TAN Books and Publishers, Inc.
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Documentation
Catholique, No. 1275, Rome, April 13, 1958
John Paul II, Pope,
Exhortation Apostolique Post-Synodale: Une Espérance
Nouvelle pour le
Liban, Centre Catholique d'Information, Liban (1997)
John Paul II, Pope,
Christifideles laïci (Lay People Believers in Jesus), Vatican (1987)
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