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583:(19:12). In his later years, Hussar withdrew there, returning to his foundational notion of a place where prayer and meditation would play a formative role within his community, as the point of conjunction between the three Abrahamic faiths. He was even more culturally ecumenical, learning from a Japanese priest how to perform mass while practising
299:, whose members were predominantly of Arab origin, and assisted in the establishment of the St. James Association to cater to the minority of Jewish Catholics, a year later, on the 14 December 1954, who were viewed with suspicion by Palestinian Catholics and marginalised by Israeli Jewish society. At the same time he undertook pastoral care of the
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neutrality. Issues of identity nonetheless came to the fore as a central concern of the community, something which led to rifts, and indeed the abandonment of the project by one of its key founding members, Rina
Geftman, in the 1980s. By 1984, the village had 70 members, equally divided between Jewish and
549:
In itself
Zionism in not in any way against the right of the Palestinian Arabs to a national existence in the same region; the land is spacious enough for that. (âŠ) No Jew who truly lives in the spirit of the Torah can be indifferent to the fate of the Palestinian Arabs and their hopes. This land is
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of land, under harsh pioneering conditions, by some ten members of the same group in 1970, though the first families only arrived in 1976. With the advent of
Israeli Jewish and Palestinian Arab families after 1976, and the moral and financial support of Friends of NSWAS in France, Italy, Switzerland
233:
He was born, André, in Egypt in 1911, the son of a
Hungarian father and a French mother, both assimilated Jews. He grew up speaking several languages and used to call himself a "man with four identities". On completing his secondary schooling at the Italian School in Cairo, he moved with his family
511:
In response to the need to educate the
Israeli Jewish and Palestinian children in the village, a school was set up with a bilingual curriculum in both Hebrew and Arabic, English French before the children left primary school to enter into the Israeli state school system. The School of Peace, with
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and his wife joined the village in 1980. Though prayer and reconciliation were considered fundamental from the beginning, a new tendency arose, as settlers showed more interest in justice and fraternity, and in social action, than religion. Hussar imposed from the very outset a politics of
462:, Alberto Gori (1949â1970), who was opposed to the plan. A feasibility study by the Patriarchate advised against the project, but Hussar and Corbisier went ahead, signing a lease on 6 November 1970, and implemented it, despite resistance from the new head of the Jerusalem Patriarchate,
314:, he opened St. Isaiah House, the aim of which was to foster dialogue and prayer between Christians and Jews. He obtained secret permission from the Vatican to have a Jewish wedding celebrated before the Catholic wedding was performed in 1960. He participated, with the support of
516:'s educational system and elsewhere, established in 1979, also emerged from this paedeutic necessity. Throughout the 1980s, the NSWAS model was widely covered, both by the international and local Israeli press, for its role in promoting dialogue in the midst of the ongoing
620:. Until 1989, the village lacked recognition as an Israeli village, but in September of that year the Israeli Ministry of the Interior finally granted it that legal status. Difficulties arose in the increasingly conflicted years that followed, esp. during the
749:
Shalom cc org. 12 April 2015: 'I feel I have four selves: I really am a
Christian and a Priest, I really am a Jew, I really am an Israeli and if I donât feel I really am an Egyptian, I do at least feel very close to the Arabs who I know and
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in the 1950s. Worries existed about the reactions of the nearby Arab villagers, and of the
Israeli government, though the abbot of the Latrun monastery, Elie Corbisier, was enthusiastic. Hussar, assisted by letters to the Pope written by
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At this time, a
Nazareth Muslim resident and friend, Abdessalam Najjar, began to assume, as village secretary, a larger leadership role. As a result, the village staged a one-off, exceptional protest against the oppression in the
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to Paris where he studied engineering. During his university studies, he was drawn to studying the problem of the nature of evil, and the figure of Jesus, and converted to
Christianity. He received his French nationality in 1937.
427:'I feel I have four selves: I really am a Christian and a Priest, I really am a Jew, I really am an Israeli and if I donât feel I really am an Egyptian, I do at least feel very close to the Arabs who I know and love."
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spurred Hussar with a sense of urgency to develop a process of reconciliation that would unite Jews, Christians and
Muslims. This vision, according to Chiara Rioli, is to be distinguished from that of most
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On the occasion of Brother Hussar's death, 8 February 1996, and burial at Neve Shalom, thousands of people only from Israel gathered at NSWAS. Hussar was nominated in successive years (1988, 1989) for the
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origins, and the desire to combine that heritage with his own adherence of the Catholic Church. This orientation was influenced notably through contacts with the philosemitic French-Catholic philosopher
606:'a major step forward in the march of the Jewish people towards messianic fullness. . .when the Jews and the Gentiles, trees that complement Godâs single olive tree, will be united in the same praise.'
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symbol disavowing the persecutions of Jews which the Spanish inquisitor (who was himself a Dominican with Jewish ancestors) had undertaken. He encountered considerable difficulties with the
545:. Hussar's own dedication to Zionism did not change. He thought the Jews had a right, sanctioned by the United Nations, to live in a land of their own. At the same time, he declared
536:"a natural consequence of growing pressure on the 'territories', due to the Occupation and Jewish settlements â and it has given rise to inevitable and harsh military repression."
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St James Vicariate for Hebrew Speaking Catholilcs in Israel, 14 December 2007.
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and his wife RaĂŻssa. Refusing to disguise his Jewish origins, he was at risk
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William B. Eerdmans, 1984 p.149: 'May this holy land be an oasis of peace'.
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Before he founded the village, Hussar established the House of Isaiah in
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and had to flee the country. At war's end, he studied philosophy in a
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Hebrew in the Church: The Foundations of Jewish-Christian Dialogue,
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Hebrew in the Church: The Foundations of Jewish-Christian Dialogue
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on 16 July 1950, taking the name Bruno, after the founder of the
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706:'Father Bruno Hussar, 84, Dies; A Font of Jewish-Arab Amity,'
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farewell on January 5, 1964- began to be developed on 400
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Theology of Pope Benedict XVI § Continuity of Vatican II
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Porte senza porta: incontri con maestri contemporanei,
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1576:1996 deaths
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1548:WikiProject
1014:(Ecumenism)
512:input from
437:Neve Shalom
368:of Christ.
363:apocalyptic
342:pro-Zionist
334:Six-Day War
248:antisemitic
141:Neve Shalom
139:Founder of
122:(from 1960)
82:Citizenship
39:Neve Shalom
1565:Categories
1138:Moderators
1124:John XXIII
1054:(Missions)
969:Dei verbum
672:References
391:Abbey, on
359:John Hagee
293:Torquemada
215:ecumenical
195:. Born in
114:Occupation
53:5 May 1911
1538:Templates
1447:Criticism
1052:Ad gentes
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265:Grenoble
252:converso
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179:between
90:Egyptian
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1328:General
1129:Paul VI
998:(Media)
988:Decrees
561:silence
415:of the
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373:kibbutz
287:in the
285:Judaism
223:Israeli
98:Israeli
86:British
1110:People
750:love."
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602:, and
577:Elijah
569:sheket
479:dunams
389:Latrun
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632:Works
585:zazen
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301:Jaffa
197:Cairo
61:Egypt
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206:, a
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68:Died
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