the way of the heart, the pursuit of peace

I've been reading this wonderful collection of essays by Bartolomeos I, the Ecumenical Patriarch of Constantinople and friend of Pope Francis.  I underlined every line of two pages from the talk he gave at Fordham in October 2009. I searched online for the original but I could not find it, so this is my translation from the Italian. (If anyone can find it...) I was so disheartened to find out how badly some folks speak about Rev. Martin Luther King these days. Apparently Patriarch Bartolomeo is of the opposite opinion, putting him in the company of Jesus and Gandhi. This is another face of Christianity, one that is very important to show right now.

“As communities of faith and religious leaders, we have the constant obligation to follow and proclaim with insistence different ways of regulating human affairs, to teaching the refusal of violence and the pursuit of peace. … The pursuit of peace, however, demands an overturning of that which has become normal and normative in our world. It demands conversion (metanoia) and the will to become both individuals and communities of transformation. The classics of Orthodox spirituality identify the place in which God, humanity, and the world can coincide harmonically in the heart. The Philokalia underlines, indeed, the paradox constituted by the fact that one obtains peace through sacrifice (martyría), understood not as passivity or indifference to human suffering, but as the renunciation of selfish desires and the attainment of a greater generosity. The way of the heart is contrasted to anything that violates peace. When one awakens to the interior way, peace pours out as an expression of gratitude for the love of God toward the world. If our actions are not founded on love instead of fear, we will never win over fanaticism and fundamentalism.

In this sense, the way of the heart is a radical response that puts the strategies of violence and the politics of power profoundly in crisis. For this reason, the peacemakers – whether Jesus or Mahatma Gandhi or Martin Luther King – constitute a threat to the status quo. And truly, the Sermon on the Mountain gave form to the pacifist teachings of Leo Tolstoy, whose work The Kingdom of God is Within You was influenced by the writings of the Philokalia and in its turn profoundly influenced both the nonviolent principles of Gandhi and the activities in defensive civil rights of King. Sometimes the most “provocative” message is “love your enemies, do good to those who hate you” (Lk 6:27) Some proclaim “the end of faith” or “the end of history,” blaming religion for the violent aberrations of human behaviors. That notwithstanding, never has the peaceful protest of religion been more necessary than in our time. Ours is the beginning, not the end of faith or of history.”

(La via del dialogo e della pace, Edizioni Qiqajon, 15-16)

DIM Italia, back to Bose and home to Rome

 19 september 25

 

I’m back at Bose just overnight. The monks and nuns were very welcoming to me when we got back, and I ate with the community again in the refectory for both lunch and dinner instead of in the guesthouse. I was scurrying back to my room after dinner when three monks stopped me on the little road between the monastic quarters and the guesthouse and really wanted to engage in some conversation. It was very touching. I kept hearing over and over again, “Come again! Stay longer!” Fra Salvatore, the guest master invited me, if I wanted to, not to come to morning prayer if I wanted some time to myself. I was really torn because I really love the liturgy here and had a really powerful meditation time in the chapel before their gorgeous crucifix. But in the end the hermit won out and I happily did my meditation, prayers and stretches in my cell and repacked my bag for the trip back to Rome this morning.

 

The time at Matha Gitananda Ashram was really fine, and very interesting on a number of levels. First of all, as soon as we drove through the gates (it was well cut-off to the public; there was a sign outside the gates that said, in Italian, something like, “If you believe in life after death, come in and meet our dogs.”) I had trouble remembering where I was. It was like Mount Madonna Center, only it was more Indian yet, statuary all over the place and the entire community in bright orange robes except for the few aspirants all in white. Some of the folks in the monastic community actually looked Indian, though they were almost all Italian. Our main host was Hamsananda, a large friendly Italian woman who also spoke English, as many of them do, given that if they go to India to study they need to speak English. But most of the practical things were being handled by the younger staff, all of whom could not have been more gracious and eager to please. They have been in this remote location in the hills above Savona for more than forty years now as I understand it. There is a small temple and just recently a beautiful guest house and meeting room were added. That is where we stayed and held our meetings. It was because of that new guest house that they were able to host us, as a matter of fact, which got noted several times. The new place was also built to be sustainable and ecologically friendly, again reminding me of MMC.

 

Then the gathering of DIM (Dialogo Interreligioso Monastico) Italia itself… I had met a few of the participants at our event in Rome with the Thai monks, but of course this was my first time with the entire group that has been meeting for at least 15 years like this. An interesting feature of this branch of DIM is that the non-Christians are considered equally members of the group, not just guests of the Christians. This was very obvious at the official business meeting the second afternoon. As everyone was gathering there was obviously a deep friendship between them all; it seemed to me the nuns were especially very affectionate with all the others. I counted seven Buddhist monks (mostly Zen with two Tibetans), 15 nuns (Benedictine, several Poor Clares, and another cloistered congregation whose name escapes me), six Benedictine monks, three Muslim participants from a center in Milano, and five of the Hindu monastics were with us for most of our meetings. Fr. Santiago from the Dicastery for Interreligious Dialogue was also there for the first time. He was the only one of the staff at DID that I had not met before, and we were glad to get the chance. He is a Tamil with a specialty in the dharmic religions, Hinduism, Buddhism, Jainism, and Sikhism.

 

We were invited to participate in the aarathi in the temple three times a day. I only went twice, but I was impressed at the level of concentration and devotion on the part of the Hindu monks and nuns, though a little surprised at just how devotional and ritualistic they are. I do not mean that in any negative way. It’s just that I associate sannyasa with going beyond ritual and the world of signs. I was remembering the samadhi hall at Tiruvanamalai, how the brahmin priests were chanting of scriptures and performing the pujas and other rituals with the participation of many pilgrims, but the orange clad sannyasis, who might have helped pick flowers and set things up, just sat in the back of the temple and watched. I was also impressed by how many of the Catholic religious went to the temple services. Mostly we sat in the back while they chanted long mantras and then accepted the light and the colored powder for the bindi. As Hamsananda pointed out, the meaning of the words of scriptures (all in Sanskrit) are really secondary; it is the power released in the sounds themselves. I remember going through a long meditation on this years ago, again at Tiru, when I was trying to convince our young monks of the value of chanting the psalms.

 

Each of the two mornings was given to a teaching led by Swami Hamsananda, on the theme of “living monastic space,” a topic they had begun discussing already last year. I was very impressed by Hamsananda’s knowledge of Indian philosophy and scriptures. One of the two Tibetan monks there, Sonam, was actually from Tibet, from which he escaped when he was 16, and is based in Dharamsala now. He comes to a center near Pisa for three months each year, directed to do so by HH the Dalia Lama himself, he told me. He spoke very little Italian, and I offered to translate for him if he needed it. They had a woman doing simultaneous translation with headphones for two of the major presentations, but she couldn’t make it the second day and I had to take over. I had no idea how much I had bitten off, but once I got into a rhythm it went pretty well, and he wound up wanting me to sit with him at meals too. I have done a bit of that before (namely for Alessandro when he came to the US, which was very easy actually), but this was a more of a challenge, various voices and no one slowing down for the sake of the translator, the session going on for more than two hours! As I always say, it was a good exercise.

The business meeting was very interesting. They discussed a number of practical things, the next topic, the next meeting and also new membership and criteria for the same. There was some heated exchanges, which surprised me but one never knows with Italians if that is just their way of expressing themselves. Matteo did have to remind them several times to avoid what we call “crosstalk.” Toward the end of that Matteo asked me to weigh in on what my experience had been like being with them. I had nothing but positive things to say, pointing out again that as far as I could see this is by far the most active commission in the world and a real model for others. I did point out one thing––and tried to make it as non-judgmental as possible: that I was coming into this as an American and the difference between their style and ours was very obvious: we would never go 2.5 hours without a bathroom break. (Actually, we had gone three hours by that time, as we had that morning as well.) They all laughed at that but thought about it too. I am used to that from our Chapter meeting at Camaldoli in the past. After three hours the non-Italians are starting to wither in their chairs, and you can see the Italians getting a whole new wind. I was teased a few times about my sense of time and punctuality, accusing me of being “Swiss,” and several times I heard the same thing I hear in every culture about the fluidity of “Mexican time,” or “Indian time,” or “Mediterranean time.” It made me reflect on my own sense of that and of course I just had to let go, as usual. It wasn’t a huge sacrifice.

 

Sunday, 21 Sept, back home

 

I did not choose my ticket well and wound up having an extra-long train trip home––all the way up to Torino first, and then direct to Rome on the Freccia Rossa, instead of through Milano which would have been shorter. Live and learn. But I got a lot of reading and napping done on the train. As always, I was so happy to be home in my own little room! The added incentive to get home ASAP was that a group of oblates was here from Incarnation in Berkeley. They were actually out the first evening so George left me in charge to preach for Mass and prepare, host and put away dinner for the three young guys and two women guests staying with us (I usually don’t go to the evening meal). Something about that felt very nice, actually, like it’s really my home. My friend and advisor Mark Hansen from Singapore is here with the group, and we got to have a nice long talk during a walk to Campo dei Fiori yesterday morning. George also asked me to preach for Mass today which we decided ought to be somewhat bilingual. It’s the first time that I’ve done a homily going back and forth between English and Italian, and I liked it a lot. Ironically, Mark asked me if I was posting my homilies anywhere like I used to. I told him no, because I’ve only been preaching in Italian. But funny he should mention that because… my young neighbor Francesco always checks my “script” for me and I asked him this time if he thought I could publish it. He said, Certo! So I was planning on (and did). Of course, this one is in both languages, which can wind up being twice the work. We shall see for the future.

 

It was also an interesting experience to be part of the team welcoming people from the US here to Rome. It really does feel like my home by now. They’ve all gone now, and I have got just over a week to get myself ready for the next trip, to Malaysia, Hong Kong, and Vietnam.

mammon(e)

(scroll down for English) 

L’altro ieri, come al solito, ho ascoltato il telegiornale quasi la prima cosa di mattina presto, sicuramente prima di leggere le letture della messa quotidiana––una pratica che non consiglio, a proposito. E mi ha molto stravolto ciò che ho sentito che il ministero delle finanze israeliano aveva detto il giorno prima, durante un vertice sulla riqualificazione urbana––uno dei titoli. Ha descritto la Gaza del dopoguerra come una “Eldorado”, una “miniera d'oro per investimenti.” E poi ha fatto riferimento agli Stati Uniti ––cosa che ha attirato la mia attenzione–– dicendo, “Ho iniziato una trattativa con gli americani––lo dico senza scherzare (lui ha sottolineato) perché abbiamo pagato moltissimo denaro per questa guerra. Dobbiamo dividerci come facciamo le percentuali sulla terra. Abbiamo completato la fase di demolizione, che è sempre la prima fase della riqualificazione urbana. Ora dobbiamo ricostruire, il che è sempre molto più economico.” 

Ciò non solo ha confermato pubblicamente per la prima volta quale sia il progetto di ricostruzione della Striscia di Gaza (e forse lo è stato da sempre) e come sia legato al progetto americano; ma dopo tutte queste morti ––68,000 persone, 66,054 palestinesi e 1,983 israeliti–– dopo tutte le accuse di genocidio, carestia, crimini di guerra, il tutto si riduce a una cosa così banale, una “fase di demolizione”, un progetto edilizio, una somma di perdite, una “zona di fiducia”.

 

Non sapevo se avrei dovuto piangere o urlare. E la frase che mi è venuta in mente––e perché sollevo l’argomento oggi–– era esattamente l’ultima riga del vangelo di oggi, non sapendo che sarebbe stato il vangelo di cui avrei predicato: Non si può servire Dio e la ricchezza.

 

Nessun servitore può servire due padroni,

perché o odierà l'uno e amerà l'altro,

oppure si affezionerà all'uno e disprezzerà l'altro.

Non potete servire Dio e la ricchezza.

 

La parola greca qui per “ricchezza” è in realtà mammona, un demone che personifica l’avidità––“La ricchezza terrena idolatrata; quindi, il principio della dannazione spirituale, cioè il demonio”. Ricordate che Paolo dice che l’avidità è in realtà idolatria. In altre parole, dice Dio, puoi adorare me o puoi adorare mammona il demone, che è in realtà il tuo vero dio.

 

Se avessi saputo quale sarebbe stata la prima lettura di oggi, mi poteva anche venire in mente (e in questo caso sento la voce forte profetica ebrea che non piange ma urla a squarcia gola): Ascoltate questo, che calpestate il povero e sterminate gli umili del paese… Certo non dimenticherò mai tutte le vostre opere. Perché, come sentiamo e cantiamo nel salmo responsoriale, Benedetto il Signore che rialza il povero. Queste due letture non potrebbero essere più tempestive e pertinenti. La Parola di Dio è viva e vera e, come dice Paolo nella Lettera ai Galati: Non lasciatevi ingannare: Dio non si lascia deride. Non dimenticherà mai tutte le vostre opere.

 

Abbiamo bisogno di più di queste voci profetiche forti ai nostri giorni.

 

In questi giorni sto leggendo una raccolta di saggi del Patriarca Bartolomeo di Costantinopoli, il caro amico di Papa Francesco, e una frase che lui ha scritto mi ha trafitto il cuore e in qualche modo riassume il lavoro che spero di svolgere nel mio proprio ministero, e la lascio con voi come uno sprone per riflettere e sfidarci:

 

La verità è che il messaggio evangelico è tanto semplice quanto radicale:

siamo chiamati a schierarci con l’amore laddove vi è odio,

a predicare compassione laddove vi è ingiustizia,

e a insistere nel dialogo laddove vi è divisione.

È così, quanto meno secondo la parola degli insegnamenti che abbiamo ricevuto,

(è così) che andrebbero riconosciuti quanti si fregiano del titolo di cristiani.

 

Preghiamo per questa grazia oggi, qui al convito della Parola e del Sacramento.

 

* * *

 

The day before yesterday, as usual, I listened to the news almost the first thing in the morning, certainly before reading the readings for the Mass of the day––a practice I do not recommend, by the way. And one of things I heard was what the Israeli finance ministry had said the day before, during a summit on urban redevelopment, and it really got me very upset. He described post-war Gaza as a “bonanza,” a gold mine for investments. And then he referred to the United States ––that’s what caught my attention––saying, “I started a negotiation with the Americans––I say this without joking,” he pointed out–– he’s dead serious––“because we paid a lot of money for the war, so we need to share percentages on the land sales in Gaza. We’ve completed the demolition phase, which is always the first phase of urban redevelopment. Now we have to rebuild, which is always a lot cheaper.”

 

This not only confirmed publicly for the first time what the reconstruction project of the Gaza Strip is (and maybe has been all along), and how it is linked to the American plan; but after all these deaths ––68,000 people, 66,054 Palestinians and 1,983 Israelis––after all the accusations of genocide, famine, war crimes, for this guy it all boils down to something so banal––a demolition zone, a building project, a sum of losses, a “zone of trust”.

 

I didn’t know if I should scream or cry. And the phrase that came to mind was exactly the last line of today's gospel ––not knowing that it would be the gospel that I would have to preach on: you cannot serve both God and wealth.

 

No slave can serve two masters,

for a slave will either hate the one and love the other

or be devoted to the one and despise the other.

You cannot serve God and wealth.

 

The Greek word there is actually “mammon,” who is a demon that personifies greed. Remember that Paul says in the Letter to the Colossians that greed is actually idolatry. In other words, you can worship me, or you can worship him, the demon who is actually your real god.

 

If I had known that it was going to be the first reading, I could have easily thought of that too, and this one I can hear the prophet screaming a full voice, not weeping: Hear this you who trample upon the needy and destroy the poor of the land. Never will I forget this thing you have done. Why is that? Because as we heard and sang in the responsorial psalm, Praise the Lord who lifts up the poor. These two readings could not be timelier and more relevant. The Word of God is living and true and, as Paul says in the Letter to the Galatians: Do not be deceived: God will not be mocked. Never will God forget this thing you have done.

 

We need more strong prophetic voices like this in our day and age.

 

I am currently reading a collection of essays by Patriarch Bartholomew of Constantinople, a dear friend of Pope Francis, and one sentence has pierced my heart and somehow summarizes the work I hope to do in my own ministry:

 

The truth is that the evangelical message is as simple as it is radical:

we are called to align ourselves with love where there is hatred,

to preach compassion where there is injustice,

and to insist on dialogue where there is division.

This is how, at least according to the word of the teachings we have received,

those who boast the title of Christians ought to be recognized.

 

Let’s pray for this grace today, here at the banquet of the Word and Sacrament.

cyprian 21 sett 25

changing our hearts and speaking bravely

14 September 2025, Monastero di Bose, Feast of the Exaltation of the Cross

I just realized the other day that I had completely forgotten about my blog/travelogue. Why? Hmmm… All my writing energy has gone toward conferences and articles, and any free writing (and reading) energy––and there has not been much these last months––has been dedicated to Italian. This visit to Bose and the killing of Charlie Kirk this past week have me facing something that, as my friend Stephen Copeland would say, I need to write my way out of.

 

Almost since I arrived in Italy, but surely since January when I finally settled into my room in Rome, I have been trying to get here to this famous monastery up in the Piedmont region of northern Italy. Founded in 1965, it is known for being both ecumenical and mixed (women and men). Its founder, Enzo Bianchi, has become somewhat infamous now because of a Vatican visitation some years ago after which he was forced to leave the community, but he was undoubtedly first and foremost a fine scholar and visionary. The monks here are also known for their publishing house which carries a superb catalogue of books on spirituality, the fathers of the church, monastic and biblical themes. It is for all those reasons I wanted to visit, but my proximate reason is Br. Matteo Nicolini-Zani is here. He is the head of Dialogo Monastico Interreligioso here in Italy, the most active branch in the world as far as I can see. We organized a visit of Thai Buddhist monks together at the end of June, and now I am going to attend DIM Italia’s annual meeting at an ashram near Savona from Monday night until Thursday. It looks to be a great program with Buddhist and Hindu representatives involved. There was to be a Muslim participant as well, but he already informed us, with regret, that he cannot attend.

 

My experience here at Bose has been really fine. The monks and nuns have been very welcoming and gracious. I did not realize how central hospitality is to this community. They took over an old farming village, complete with its buildings and then added their own structures to it as well over time. The elegant simple church is only from 1995, and the last buildings including the new foresteria where I am staying are from the earlier 2000s. I had heard that they were influenced deeply by Taizé with whom they have a close bond of friendship, and I expected their liturgy to be similar to Taizé’s, but it is not. They get a lot of music from French Cistercians, so I was told. There is a lot of Byzantine influence, with the sumptuous four-part harmony, like the liturgy of the Community of Jerusalem, but also a lot of plainsong. It is very rich in scripture for sure and deeply recognizable as monastic. They certainly have some elements proper to them––parity between the genders, even with women reading the gospel, certain additional acclamations and/or alternative texts during the Eucharist––but nothing wild. There is also tasteful art scattered all over the property. It is so refreshing after being inundated with the dreary Roman rococo and Baroque pageantry for the last year. I am so glad that this movement has not been squelched by a heavy-handed bishop. And certainly it seems so far under Pope Leo that we can all finally breathe a sigh of relief that the much maligned “spirit of Vatican II” is safe. I was talking to Br. Matteo about how sad I have been watching a return to devotionalism over liturgical spirituality in Catholicism, not only in the States but all over the world. It is something like this place that provides an antidote to the many examples of the Novus Ordo purely executed.

 

This is my first outing for the new “season.” As a matter of fact, I am in the midst of my one-year anniversary: I got here to Italy September 1, 2024, I was introduced to the Abbots and Priors Congress September 18, and officially became Secretary General on October 1. Since then, Donald Trump came storming back and has consequently already substantially changed the entire culture of my country of origin (USA) as well as upturned the global order (at least financially), Pope Francis died and Pope Leo was elected, and now, just days ago, Charlie Kirk was heinously murdered, an event which may mark a real turning point (if you will excuse the unintended allusion), at least for the USA. It has been fascinating to watch it all from this shore, especially that last event. I kind of let the first year unfold in front of me.

 

Of course, the new position started in the middle of my sabbatical year and the one just folded into the other, which was some of the rationale for such a quick discernment about whether or not to take the role: what I was doing was already what the job called for, or at least it seemed to be that what I was doing and had wanted to return to after my term as prior––music, meditation retreats, interreligious dialogue and explorations into alternative spiritual practices––could all fall under the mantle of this role and would be a fine way to incarnate it. I have not changed my thinking about that.

 

But, as I said, I did sort of let the work unfold in front of me, going where I was asked and doing what I was asked to do this first year, especially anything asked of me by Abbot Primate Jeremias, to whom I answer directly, or anything for Sant’Anselmo, the seat of international Benedictine monasticism. This coming year I have been more intentional about my itinerary and work. There will still be a lot of travel between now and next summer, but I think I have it laid out well so that there are good periods at home in Rome to rest and renew in between commitments. This trip up here to Bose and the DIM meeting is the first little trip and then I will be back in Rome for ten days before I head to Asia for three weeks.

 

More immediately, every day this week I feel more upset over everything surrounding Charlie Kirk’s murder. First and foremost, I was and am appalled by yet another act of political violence and the death of a young husband and father.

 

I was also surprised at how out of touch I am: I barely knew who Charlie Kirk was. I’ve gone back now and read and watched and listened. He was a very good debater for the most part––or at least better prepared with facts than most of his opponents were, as a good debater ought to be. (Though he does seem to have gotten bested at Cambridge.) I am sure that he would have made mincemeat out of me in a verbal spar. I am just floored by much of what he said in public though, about Black people, about Muslims, even about Jews. His death was a horrific act of violence, but how do those things gets twisted into someone “defending Christian values, the moral right,” as an evangelical friend described it to me. There is simply no way I could excuse let alone justify the kind of rhetoric he used, especially in such a public forum. And then there was his Christian nationalism, his support of the January 6^th attack on the capital, his denial of climate change and his embracing of the replacement theory. Again, there is no justification for murder, but how do those things get turned into “conservative values”?

 

My evangelical friend said it well: “I think the crux of it comes down to what shapes your vision. Does your vision of right decide your Jesus or does your vision of Jesus decide your right? Too many shape their vision of Jesus around their view of reality, myself included, but that’s the value of being in scripture regularly and allow it to inspect you.”

 

And at the same time again and of course, of course, of course, without a doubt his murder was a heinous act. I listened to a Christian therapist the other day who said that it is okay to, and sometimes we have to, hold two seemingly conflicting sentiments at the same time.

 

I read Bishop Barron’s post on Facebook, and it was nothing but praise for Mr. Kirk. Not a word about how the teaching of the Catholic Church would not support his stances. It also had comments added, thanking him for posting it, and the first ones I saw were from people I actually know, one of whom I think of as a friend. My heart sank. There was also one commenter, respectful (thankfully), who said she was a faithful Catholic, telling Bishop Barron that she could simply no longer follow him after all these years because of his support of the president, that he had “lost his way.”

There is a great divide and I confess I absolutely do not know how to bridge it except to keep preaching the Gospel and trying to be the presence of Christ, like yeast in the dough. From what I am reading, that slice of the American population––white evangelical Christian nationalists, etc., etc.––, like the US president, seem to think that everybody who does not agree with them is the enemy, plain and simple, and that there is a spiritual warfare taking place. I agree that there is spiritual warfare taking place, but what they espouse I do not recognize as the beautiful face of Jesus in the Gospels. I am still asking the same question I was asking last February: whose Christianity? I am sticking with Pope Leo and the teaching of the Church (and also Cardinal Perolin, the Vatican Secretary of State), and first and foremost with the Beatitudes, the Sermon on the Mount in general. That is where my allegiance lies.

 

I will not be debating these folks. It is not in my skill set to do so. But at any rate this is not a victory that is going to be won by a battle of words. (That’s why I am not convinced that apologetics as we know it is really efficacious.) Einstein warned us already in the mid-20^th century that the problems we face are not going to be solved by the same consciousness that created them. He also accentuated that “the real problem” is in human minds and hearts anyway: “We will not change the hearts of other [people] by mechanisms, but by changing our hearts and speaking bravely.” Only then, Einstein thought, when “we are clear in heart and mind––only then shall we find courage to surmount the fear which haunts the world.” If it is a matter of being “clear in heart and mind” then what is needed is a transformation that can only come about by the deep work that accesses and can transform the deepest level of human consciousness, a work that is also brings about a rediscovery of the underlying unity of all that is and all those who are. My whole ministry is dedicated to greater and greater inclusivity, what “people have in common and what draws them to fellowship,” as Nostra Aetate states, the very opposite of what I perceive the followers of Mr. Kirk (may God rest his soul) to be doing. They are not my enemy, but I can state unequivocally I think they are terribly misguided in their understanding the Good News of Jesus.

 

One of my silly tautologies is “You don’t need peacemakers when there are no wars.” And of course, we wouldn’t need interreligious dialogue if all the religions got along. There’s a book on Charles de Foucauld and Islam here which I am going to buy. He is surely one of my hero-saints and has been for many years. And another book by Pope Francis’ friend and collaborator, Patriarch Bartholomew of Constantinople, on ecumenism. Just do it. While others are dividing, someone has to do the opposite, even if in quiet little ways.