Buddhists and Christians in dialogue, Part 2
We reached Dharma Drum last night at dusk, where we were welcomed with exquisite kindness by young volunteers who helped us to get settled in our rooms. Then there was dinner and greetings. The symposium began the next morning. The conference hall and the entire building that holds the College of Liberal Arts is modern, built by a Japanese architect with elevated gardens to ensure a pleasant climate even during the hot rainy season, despite the humidity seeming to dominate all year long. The food they offer us is completely vegetarian and at a high culinary level, the expression of a delicate and attentive welcome that helps us feel at home. 
The opening ceremony begins at 10am. One of the members of the teaching faculty, Guohuei Shih, presents the professors there. Father Giuseppe Silvestrini, the official representative of the Vatican, greets the group, followed by Rita Moussalem and Roberto Catalano, co-directors of the Focolare’s Center for Interreligious Dialogue. There are about 70 of us from the U.S. Europe, Thailand, Korea, Japan, Philippines, China and Taiwan – both Buddhists from different traditions and Catholics. There are Theravada monks and laypeople from Thailand, Mahayana Buddhists from Japan who represent ancient schools such as Nichiren-Shu, Tendai-Shu and more recent movements such as the Rissho Kosei-kai. There is a lot of warmth between everyone present, including those who have brought their young followers. These are relationships that have been established through the years. After the opening ceremony, there was a visit to the huge complex, which brought the various groups to different parts of Dharma Drum Mountain. Visiting the museum of Master Sheng Yen, the founder of Dharma Drum and reformer of Chan Buddhism, was particularly meaningful. In the afternoon we continued by touring the various halls, where images of the Buddha are venerated. There was an especially interesting lesson on how to venerate the Enlightened One. The Theravada monks humbly learned from the same tradition that the young monks do there at that university. 
The most beautiful moment of the day is called “blessing time”: a long moment of prayer where each person prays according to their tradition – a moment of solemnness, respect and silence. In the hall dedicated to Buddha, where Christians that morning had celebrated mass, we spend an hour-and-a-half in a string of prayers. The Theravada monks begin and the Christians follow. Following them, there are the members of the Rissho Kosei-kai and Tendai-Shu, finishing with the Fo Gu Shan monks. Time seems to stop, and we feel greatly enriched in our hearts. It feels as if we are touching humanity’s infinite yearning and need to reach the absolute, especially faced with the immense problems of suffering and war. As we leave we feel closer to each other, despite having had the part of the program where our differences surfaced the most. There is a spirit of communion and mutual respect that brings us closer during every part of the program. In the days that follow, work continues so that we continually grow to know each other better with a rapport of friendship and true fraternity. We speak about suffering, with speeches on the personal and social dimension of suffering, presented by Christians, Theravada Buddhists from Thailand, Mahayana Buddhists, the Rissho Kosei-kai, Tendai-Shu and Won Buddhism from Korea. There are also workshops in parallel where the presenters discuss religion and psychology, dialogue and social action, experiences of dialogue in a variety of contexts, and mediation and dialogue, with a particular emphasis on Vipassana mediation. Three experts conclude the program with some reflections on the content that emerged during this work. 
Beyond all this, what counts most is the atmosphere that was created. The head of the Dharma Institute of Liberal Arts, Rev. Huimin Bikshu, confides that this is the first meeting of its kind at the university. Besides those signed up as participants, there are also monks and nuns from the Dharma Drum Monastery and students of the college. The day is marked by a great spiritual and existential commitment. The dialogue allows us to emphasize what we have in common, despite there being great differences between the traditions. There are experiences that put up bridges of dialogue that bring hope, as Rev. Nisyoka from the Japanese Tendai-Shu affirms. The conclusion of the work happens in the afternoon, organized by Providence University, an academic institution located at Thien Chu. There we talk about economics, the environment and interreligious dialogue. The results from this week of common experience, reflection and spiritual friendship are difficult to convey. They are part of each of the participants’ souls. Perhaps what was said by a young Japanese monk, the abbot of a temple in his country, explains the depth of the experience best. “Rarely in life have I perceived the intimate presence of God-Buddha as I have in these days at our symposium in Taiwan… I have studied in Christian schools and I always thought that Christianity was a religion that happens in church (rites and religious services). During the symposium in Taiwan I understood that Christianity, instead, is the religion of the presence of God among people.” By Roberto Catalano Read Part I
Ecuador: an intercultural laboratory
Listening to one another.This was the spirit with which Gabriela Melo and Augusto Parody of the Focolare International Centre set out on their journey to visit the many communities of the Movement diffused in Latin America. They even reached Esmeraldas in Ecuador, on the Pacific Coast, populated mostly by Afro-Ecuadorians, and where the crystalline blue of the sky merges with that of the sea, making the luxuriant vegetation shine like an emerald. This enchanting landscape changes suddenly the minute you enter the town, and especially the view ends with the conglomerations of bamboo and galvanized iron huts in the poor districts like Isla Bonita, Pampon, and Puerto Limon.. The hordes of children play on the streets and on the beach from morning till night, and if they are not saved on time as adolescents and teenagers, they become drug or alcohol addicts, involved in “pandillerism” (the infamous metropolitan gangs of marauders). The spirituality of unity reached Esmeraldas over 30 years ago, and took root precisely among the Afro-Ecuadorian population of families, youths, priests and children who have made the evangelical news of mutual love the law of their lives. It is a ray of spirituality that has lighted up new hope, putting into action new ideas and forces. And this is what happened around Fr. Silvino Mina, who is also part of the community. Through the Ayudav group that formed in his parish he was able to solve many urgent cases of street children and teens, giving rise to the need of reinforcing these aid actions, also by calling the attention of the Institutions. This was how the Fundación Amiga (1992) was born, and with it, a school for kids at risk, with the aim of making their lives more dignified and helping them to face the future through suitable educational programmes. By focusing on their great sportive talents (Esmeraldas is infact known as the cradle of Ecuadorian athletes), they formed a soccer school, and also handicraft laboratories run by the former street youths themselves. «Today, the school has1,700 children and adolescents from 13 to 19 years of age – Don Silvino explained – and with global educational projects, where one tries to put into practice what one learns, the whole educational community of students, teachers and parents is involved. All the children are offered a good meal a day, which for many is the only meal they can afford, together with vaccinations, medical treatments and education on health and Aids prevention. We also study the Afro culture and traditions, and not only these.» Ecuador, in fact, is a crossroad of millenary cultures (Quito was one of the two ancient capitals of the Incas) where they spoke various Amerinde languages (Quechua, Shuar, Tsafiki and others). The government’s endeavour precisely aims to recover local communities, cultures and religious expressions, to establish a dialogue which valorises their diversities in an enriching intercultural experience. This term appears at least eleven times in the new Constitution approved in 2008.«And if we added the socio-political demands–Gabriela and Augusto observed – we could also highlight what is happening in Esmeraldas, the commitment to live the Gospel, and the building of communities where the different ethnic, linguistic and religious components trigger a daily process of integration which is spreading quickly. This is a process which benefits the big intercultural workshop which is Eduador, a country that can really offer the world a unique and sustainable model of encounter and coexistence.»
Central African Republic: Siding with the wounded
“Even if it is not officially declared, also here we are fighting the ‘third piecemeal war’. The transitional government is trying to rebuild what the recent civil war has demolished, but has to contend with the strife that often breaks out into fratricide struggles.” Martial Agouais a Catholic priest of the Central African Republic, a country where the majority are Christians and 15% are Muslims. In the absence of a national defense body, the UN sent the peacekeepers, called the “blue helmets”, of some foreign contingents, but there are many interests at stake. The perpetration of the guerilla paradoxically acts also as a cover for foreign hoarders, greedy forthe country’s precious mineral resources. Enemy hunts are always ongoing, and often are fatally found in the tribe right in front, or in the village which practices another religion. The recent news reported about a Catholic bishop, Bishop Juan José Aguirre Muñoz who opened his parish in Tokoyo to host 2,000 Muslims under the attack of the anti-Balaka, also called Christian militias, originally formed as a sort of self-defence groups of the Islamic Seleka gangs, but which lately have often become terrorist groups. This has made no difference between the violent groups who had triggered the revolt, and the civil Muslims, peace-loving people of merchants and the Peul tribe (nomadic cattlemen, also called Mbororo). “My parish,” recounted Fr Martial, “dedicated to the Holy Family, is in Sibut, the capital of the KemoInbingu region. Here in Sibut a meeting of all the authorities was held recently, from the prefect to the mayor, the tribe chiefs of the Munisca force to the district chiefs of the Burundi contingent, and the ex-Selekato the anti-Balaka. At a certain point the chief of the anti-Balakaspoke up to say in a loud voice that the pastors of the various churches, priests, religious men and women must no longer speak about social issues in the churches. All were scared and nobody dared to contradict him. Also I didn’t speak, but that threat did not stop my Christian commitment. I had learned from the spirituality of the Focolare that we have to love everyone, and be concerned about the rights of all. And I said to myself, if I have to choosewhat side to take, I will always choose to stand by the weaker people, the most defenceless.” Two days later, the Peuls were attacked by the anti-Balakain the forest where they were pasturing their cattle, at 18 km along the Bangui axis. Four men were killed and seven among the women and children were wounded. The Munisca brought the wounded to the central hospital of Sibut, but for two days they did not receive any treatment or food. Everyone was afraid to approach them to help them, including the NGOs and the humanitarian services. “When I found out about the situation,” the priest explained, “I took courage and went to the chief of the anti-Balakato ask him to accompany me to the hospital. Upon seeing those wounded Muslims left to themselves in a room with an unbearable smell and in pitiful conditions, both of us were moved to tears. I ran to some Christian families living close to the hospital to ask for water for drinking and to wash them, and also food. I then obtained from the diocesan Caritas director, a means of transport that would bring them to Bangui, 200 km away. Thank God, in three weeks all of them were healed and the Caritas was able to bring them home to their families safe and sound.” Abbé Martial Agoua – Sibut (R.C.A.)
Myanmar: Towards a Church-Communion
“That all may be one. We were born for these words of unity, to contribute to making it a reality in the world.” The words of Chiara Lubich, commented on by Bishop Felix Liam, President of the Episcopal Conference of Myanmar, on the first day of the meeting (1- 4 June 2017), well evidenced the aim of the convention held this year in Yangon, Myanmar, a country in Southeast Asia, on the western side of Indochina. These conventions held every year at international, ecumenical and regional levels,began about 40 years ago on the initiative of Chiara Lubich and Klaus Hemmerle (1929-1994), then Bishop of Aachingen, (Germany).. In Yangon, with a strong presence of the episcopate of Myanmar (19 bishops), there was a warm family atmosphere. Among the 31 participants,a good number came from the Philippines, India, Malaysia and South Korea. In communicating his experience on his encounter with the spirituality of unity, Cardinal Francis Xavier Kriengsak of Bangkok, moderator of the bishop-friends of the Focolare, invited the bishops to discover and deepen one of the fundamental points of the spirituality of unity: Jesus crucified and abandoned, and place it in the centre of their lives in order to become instruments of communion in the Church and humanity. This was also testified to by the experience of the members of the local community of the Focolare who had prepared to welcome the bishops in the best way possible. But also some bishops, like the Irish Bishop Brendan Leahy, see in the mystery of Jesus forsaken, the “countenance of mercy, key to dialogue and unity, and pathway to the sanctity of the people.” The life of Bishop Klaus Hemmerle was conveyed through a PowerPoint presentation and brief videos that showed the amazing fruitfulness of love for Jesus Forsaken even in the most “critical” situations. The themes on Evangelisation and Inculturation in the spirituality of unity were very actual and trigged particular interest in a country which is mostly Buddhist. 
The story of Chiara Lubich and the Movement she had given life to, along with the experiences of the members of the local community, was very moving. Cardinal Carlo Bo, archbishop of Yangon said: “I was very impressed by the story of the charismatic and prophetic life of the founder of the movement. More than ever the Church needs movements like the Focolare. While the arrogance of power divides people according to colour and race, Chiara created a global communion for worldwide peace.” Bishop Matthias (Myanmar) commented: “When one usually participates in the meeting of bishops, we listen to many things, but on an intellectual level. Instead, here we talk about life and we see happy people.»And Bishop Isaac (Myanmar):“The life of a bishop is not easy, and we ourselves often feel abandoned. Now that I have met Jesus Forsaken, I will have the strength and the light to go ahead.” From Korea, Bishop Peter added: «It is the first time for me to participate in a meeting of bishops. Here I saw people who try to love Jesus Forsaken in every difficulty; people who are behind the wings, try to serve all of us,» referring to the members of the local community of the Movement. Openness to cultural and interreligious dialogue was assumed in the golden colours of the Pagoda of Shwedagon, the most important and renowned in the capital, and in which the relics of the four Buddhas are jealously guarded. The visit to this sacred place on the hill of Singuttara, to the west of Royal Lake, was a symbol of respect for the Buddhist soul and the culture of the place. At the top of the Pagoda, a banner-like anemoscope scattered with precious stones, displays the direction of the wind. If sufficiently supported, its fluttering is accompanied by the sound of tiny bells. The Myanmar bishops are certain of which direction the wind is blowing: in the direction of unity, towards a Church which is increasingly a witness of “communion”.
Rwanda: “Land of a Thousand Hills”
My path began on the last day of the Rwandan calendar, the day in which we remember the massacre that happened in 1994. I know that Jesus Forsaken can give meaning to every human suffering, especially the ones that leave the deepest wounds in our hearts. I sense a profound bond between the sacrifice of Jesus and the pain and suffering of the Rwandan people. Under the guidance of Father Telesphore, a local priest, he became acquainted with the capital city of Kigali known for its attractiveness. The signs of economic growth, however, can especially be seen in the centre of the city which looks like a European capital. But not far from the modern buildings there are the common folk, bound to agriculture and selling their products at market: fruit, vegetables, chickens, and so forth. Due to my white skin and tall stature, my presence doesn’t go by unnoticed. I encounter many surprised faces, but it’s enough to offer a greeting of “muraho” or a smile and the ice melts into a nice smile. We visit the main cities of the country by car, stopping now and then to give someone a ride. I was particularly struck by one young woman around 20 years old. Behind her pretty smile was a painful story. Fr Telesphore tells me that her parents were killed in the 1990 genocide. She had just been to their tomb where she went to pray. She and her young brother have been visiting Father Telesphore since they were young. They found a family that filled them with love. I met many other people in situations that were similar to theirs. We spent Saturday at the seminary school of theology which takes in 130 seminarians from around the country. At the Mass, which was imbued with Rwandan culture, I was very touched by the Thanksgiving After Communion with songs that engaged the whole assembly. It was like a sacred rythm, not perfectly synchronized, but incredibly harmonic. At one seminary we held a “school” for seminarians who wanted to know about the spirituality of unity. Right from the start, Father Telesphore clarified for everyone that “this school is not run with books, but with life” and that “we’re here to build the unity Jesus desired, through our reciprocal love.” The Gospel love among everytone could be felt in very strong and concrete ways throughout the meeting. After a basketball match, I found myself asking who had won? The answer: everybody. Where there’s love, competition becomes an occasion to live the Gospel. We focused on the mystery of Jesus Forsaken, which is one of the points of the spirituality of unity. We were all moved by the testimony of two priests, one from Rwanda and the other from Burundi, lands that are marked by mutual misunderstandings. But through love towards Jesus in his abandonment, those misunderstandings gave way to unity between the two priests. One of the seminarians spoke for everyone: “When you speak with the heart, you touch us in the heart.” The last days were dedicated to meeting with families and young people, but also other people who share the ideal of fraternity. We concluded with a pilgrimage to the Shrine of Our Lady, which was not far from the seminary. We wanted to thank her for this trip and for the immeasureable gifts we all recevied. (Armando A. – Brazil)