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Bruno Hussar, O.P. - A Pioneer in Jewish-Christian Dialogue
Rina Geftman
When I was asked to write several pages about the role played by Brother Bruno Hussar, O.P. in Jewish-Christian Dialogue, my friendship and close collaboration with the Sisters of Sion obliged me to accept. Only when I began the task did I discover that the topic's many implications surpassed my ability as well as the brevity of the requested article. Hence, I chose to present Father Bruno in the context of the Jewish-Christian Dialogue by looking at the question: How did he become this ish shalom - this man of peace as we all knew him?
The Genesis of a History
ather Bruno (André Hussar) was born on May 5, 1911 at Alexandria in Egypt. Recently, on February 8, 1996 he departed from this world after a long, rich and eventful life of 86 years. His journey can be compared to that of a river with numerous tributaries which enriches a multitude of spaces and brings growth to the oases through which it passes.
One can truly say that Bruno's birth and life prepared him for the various tasks which were entrusted to him. Born in Egypt of a French mother and a Hungarian father, both assimilated Jews, he received a disciplined and encompassing education in three languages: French, English and Italian. These, and much later also Hebrew, became appreciated means for effective communication. This multifaceted identity, which might have been a handicap, served instead to open his heart to the problems of others. An exceptionally happy and optimistic personality enabled him to confront difficult situations with force or patience, depending on the situation. He was gifted with a lively imagination always in pursuit of a dream. But most characteristic of him was his love of people. Those who knew him were attracted by his smile, by his friendly manner and especially by the peace which he radiated.
He was twenty years old when he arrived in France with his family. After completing his studies he received a much appreciated diploma in engineering from l'Ecole Centrale. To those familiar with the spiritual dimension of Bruno's life and, hence, surprised by this technical training, he would laughingly say: "I remember only one thing from my studies: how to build bridges." And this is what he did all his life.
While seriously pursuing his studies at l'Ecole Centrale, he was also being prepared in another school - that of the Holy Spirit from which there was no respite until he found the ineffable presence of the One he was seeking. About this Bruno wrote in his book, "Quand la nuée se levait" (When the Fog Lifted) - Editions du Cerf: " ... Suddenly I knew that He was there."
I will not dwell any longer on this part of his life. Led by the grace of his baptism he entered religious life with the Dominican Order and was ordained to the priesthood. Shortly after taking his perpetual vows a new, totally unexpected phase of his life was to open before him.
Israel "My Country"
Father Avril, Dominican provincial and one of the outstanding members of the Order, dreamed of establishing in Jerusalem a centre for Jewish studies, similar to the one for Islam in Cairo. With the founding of the State of Israel the time seemed to have finally come to concretize this project. To accomplish this task he thought of the Jewish brother, Bruno, and in 1953 he sent Bruno to Israel to appraise the situation there. This period of research, which was to have lasted a year, actually took until 1960. Inspite of numerous difficulties and great loneliness, Brother Bruno was able to assess the context and establish the conditions necessary for this future work.
At the outset Bruno had to prepare himself by taking into consideration the implications of his Jewish identity and by studying, not only Hebrew, but also Jewish history, thought and spirituality for these were still unknowns for him. A heartfelt scrutiny was necessary in order to ascertain the effects of the Christian attitude towards the Jews throughout the centuries: all the misrepresentations and persecutions which culminated in the Shoah. In the process he discovered and later always taught that true dialogue demands conscious acknowledgment of the wounds inscribed in the memory of one's dialogue partner.
Another task confronted Brother Bruno. One might call it "the mission," not only to the Jews, but to the Christians in the country the majority of whom were Arabs, and to the religious communities. It was necessary to teach them respect and esteem for "the elder brother" and to invite them to keep his mysterious destiny in their prayers . In Israel at this time there were also Christians of Jewish origin as well as mixed couples who had arrived with the waves of immigration after the war. They were like lambs wandering without direction. Bruno was one of a group of priests1 who were their pastors. Thus, in 1955, l'Oeuvre Saint Jacques was born as an effort of the Catholic Church to respond to their spiritual needs and to provide liturgies and pastoral care in Hebrew.
The Foundation of St. Isaiah House
On March 25, 1960 all this preliminary work bore fruit with the foundation of St. Isaiah House in Jerusalem. The goals of this centre of Jewish study and dialogue were very modest. The community members were Fathers Bruno and Jacques Fontaine. In 1962 they were joined by Father Marcel Jacques Dubois (who had been Bruno's young professor of philosophy at Saulchoir) and in 1967 by Father Gabriel Grossmann. Several other student Brothers lived in the House temporarily. Their way of life was intense and studious as the little community increasingly inserted itself into Israeli society. It became a meeting place to enable very diverse Jewish and Christian people to meet each other and to be informed and guided in their studies.
During these years other Churches, besides the Catholic Church, became interested in an encounter with Judaism. One result of this for St. Isaiah House was close collaboration with the Anglican pastor, Peter Schneider (assistant to his Archbishop in Jerusalem). Of primary importance, the newly formed Ecumenical students' discussion group offered to numerous English speaking students visiting Jerusalem the possibility to know Judaism, its history and its traditions.
This first group was followed by "Rainbow" (Arc-en-ciel) which brought together for a serious and profound exchange a group of limited size which represented different churches and diverse currents of Jewish thought. Last but not least there was the Ecumenical Theological Fraternity in Israel which addressed Christian scholars who were involved in various biblical disciplines in Jerusalem. In addition to these specific groups there were many informal gatherings as well as conferences, courses, and interviews planned by Providence day after day. They were the occasion, not only of spontaneous and fruitful dialogue, but also of profound and lasting friendships.
The Ecumenical Council, Vatican II
In spite of the many activities of St. Isaiah House, the dialogue between Jews and Christians was slow and lifeless. There was little response among faithful Catholics since the hierarchy had not yet taken an official position. Then, in 1959, Pope John XXIII made the inspired announcement: the opening of a new ecumenical council. The priests of St. Isaiah House and all those participating in their efforts were aware of the significance this could have for Jewish-Christian relations. Perhaps it would provide the occasion to confront such troubling questions as the Church's responsibility in the persecution of the Jews and finally lay the foundation of a theology, no longer of contempt, but of esteem. But was the time right? Were people ready for this? Serious efforts began among friends of the Jewish people; committees were organized, theological meetings took place, among them those in Holland in which Father Bruno participated. A petition was drawn up and sent to Rome in view of it being presented at the Council.
Everyone no doubt remembers the numerous drafts of the paper known as "the document on the Jews." It would appear, disappear, then reappear in modified forms which at times were regressions and at others times improvements. Finally, by the grace of God and the perseverance of men, it was incorporated into the fourth paragraph of the document, Nostra Aetate, which deals with the Church's attitude toward non-Christian religions.
Although Father Bruno traveled to Rome several times, it is necessary to highlight his presence there during the third session, in 1964. In the course of this session "our text" was in danger of being completely withdrawn from the Council debate. At the most critical moment the priests of l'Oeuvre Saint Jacques and the priests of St. Isaiah House dispatched Bruno to Rome where Cardinal Bea invited him to participate as an expert in the work of the commission of the Secretariat for Christian Unity. Father Bruno's main task was to ensure that the document did not contain political overtones and to ensure a spiritual tone with the goal of repairing past injustices. Since the protagonists were the Bishops from the Arab countries who feared repercussions for the faithful in their charge, this was not an easy task. In relation to this Father Bruno loved to recall his memorable meeting with one of the outstanding figures at the Council, Patriarch Maximos IV of the Greek Catholic Church.
It is important to note that Father Bruno was not alone in this struggle. He worked in collaboration with other experts summoned to Rome. In Jerusalem he was assisted by Father Marcel Dubois whose theological formation and astute mind enabled him to be of significant assistance. One can also not forget the Sisters of Our Lady of Sion who were already collaborating with St. Isaiah House. During the Council they were involved in all the stages of the struggle. Their Generalate in Rome became the base for gathering information and dispatching messages.
Finally the declaration concerning the Jews, incorporated into the document on the attitude of the Church toward non-Christian religions, Nostra Aetate, was approved by an overwhelming majority vote. Its approval took place during the last session of the Council, on October 28, 1965, the feast of Saints Simon and Jude, the patrons of desperate cases! To ensure follow-up for this Council declaration, a group of Council Fathers and experts recommended the creation of an International Service of Jewish-Christian Documentation (SIDIC - Service International de Documentation Judéo-Chrétienne). This service was specifically requested of the Sisters of Our Lady of Sion, adding a new dimension to their vocation.
Finally Father Bruno was able to return to Jerusalem to be among his brothers. His pioneering task was concluded. A door had opened, a path had been cleared. It was Bruno's desire to pursue this new direction both theologically and existentially. However, as in all situations in life, there are those who clear the way and sow the seeds, and those who harvest.
NoteRina Geftman, of Russian origin, lives in Israel. She is active in Jewish-Christian dialoue, particularly by helping Christians better understand Judaism. She is author of "Guetteurs d'aurore" (Editions du Cerf, 1985). This essay is a translation from French.
1. This group was composed of Fr. Joseph Stiasny, Fr. Jean Roger, Brother Yohanan Elihai, Fr. Bruno Hussar, Fr. S. Stehmann. They were joined much later by Fr. Daniel Rufeisen. They were under the jurisdiction of Dom Rudloff, Abbott of the Abbey of the Dormition.
