Father James Martin on the New Pope

 

BOB ABERNETHY, host: Now for more on Pope Francis, we turn to Rev. James Martin. He’s a Jesuit priest, contributing editor at America, a national Catholic magazine, and author of several books including The Jesuit Guide to Almost Everything. Father Jim, welcome, and congratulations to you and all Jesuits on having one of your own become pope. Does it make any difference to the Jesuit order, I mean, aside from being proud, will it make any difference, as you see it, to how life goes for you?

REV. JAMES MARTIN, S.J. (America Magazine): I think it will. We’re all very excited and very joyful to have one of our own as pope. I think it will help a lot in terms of Jesuit vocations. There have more articles on the web and in print about what’s a Jesuit in the last few days than I think in the last five years so it’s a great shot in the arm in terms of Jesuit vocations, I think.

ABERNETHY: Vocations meaning people wanting, young men wanting to become Jesuits.

MARTIN: That’s right. You know, more interest in the Jesuits means more young men will consider joining.

ABERNETHY: What about the Pope himself? What can we say about how being a Jesuit might affect him as pope?

MARTIN: Well I think it’s very important. Jesuit training, the formation program is very long. He’s had a lot of different kinds of experiences in terms of working with the poor for example, living the vows of poverty, chastity and obedience, living in community and we can see that by his simple lifestyle and the way that so much of his ministry already as pope has been by focusing on the poor by for example taking the name of Francis, you know, recalling Francis of Assisi so I think the Jesuit spirituality and also his Jesuit experience will really help inform what he does as pope.

ABERNETHY: And what does it mean for American Catholics as a whole? Many of them have left the church. What can the pope do to help bring them back?

MARTIN: Well I think the most important thing that the pope can do is really just preach the Gospel clearly and boldly. I think, rescinding from some of the hot button topics, what brings more people back to the church is inviting them into a relationship with God and a relationship with Jesus Christ and so the better he can do that, the more people will come back.

ABERNETHY: But there’s no possibility as you see it of any change on those hot button issues, like priestly celibacy and women priests, that kind of thing.

MARTIN: Yeah, I don’t think so. Not from Pope Francis. He is very much along the lines of Pope John Paul and Pope Benedict in adhering to all of those church traditions.

ABERNETHY: What about giving more authority to local bishops? Might that make possible, if, if he could do that, or if that were done, might that make possible certain things being OK in one place but not necessarily in another?

MARTIN: Well it could. I think there have been some early signs by the way he’s worked with the bishops and treated the cardinals. You know, when he was coming back after his election, he got in the same bus that all of the other cardinals got in. So he’s very much a man of the people and that may mean a little more, what Catholics call, collegiality, giving more authority to local bishops. So, it could. I think time will tell.

ABERNETHY: And what about his relationship with the Vatican bureaucracy? Many people think the curia, the bureaucracy, needs a lot of change and a lot of reform. Is he tough enough to bring that about?

MARTIN: I can say as a Jesuit and, having heard from my Jesuit brothers what he was like as the provincial or regional superior of Argentina, he is certainly a man who can make tough decisions. He is definitely not afraid to ruffle feathers. And so, for those people who are asking does he have a backbone, the answer is yes. So he may be the very guy to come in and reform a lot of the problems that are going on in the Vatican curia right now. And that may be one thing that the cardinals saw that led to his election.

ABERNETHY: And, very quickly, the sex abuse scandal and cover–ups seem to continue indefinitely. Do you think there’s something that a new pope, this pope, can do to kind of get over that?

MARTIN: Well, I think that’s the number one problem facing the church, frankly. We can’t preach the Gospel if people see us as not addressing those problems. So one of the things he can do is follow the pattern of the US bishops in terms of putting in safe environment programs and really trying to just change the church, removing anyone who is credibly accused with a crime so I really think he needs to focus on this, laser like, in the first few months, if not days, of his papacy. So, I’m hoping that he really focuses on that really important issue.

ABERNETHY: Father James Martin. Many thanks.

MARTIN: My pleasure.

Saint Francis of Assisi

 

BOB ABERNETHY: Finally, since Jesus’s time, one of the most revered figures in all Christianity has been Saint Francis of Assisi. For the new pope to have chosen Francis as his new name may say a lot about his priorities.

Saint Francis was born in central Italy in the 12th century. There’s a basilica there where Francis heard Jesus tell him to rebuild his church. The opulence of that church today is just the opposite of the poverty Saint Francis chose. He had been born rich but gave up everything he owned, even his clothes, in order to live as he believed Jesus wanted—in poverty, caring for those Jesus called “the least of these.” Catholics today still cite that standard, referring to “a preferential option for the poor.”

To Francis, every living being was holy and valuable. He once kissed the hands of lepers.

He loved nature and all living creatures. He preached to the birds and spoke of Brother Sun and Sister Moon. In his name many churches today bless the animals.

In his most famous prayer, Francis asked the Lord to make him “an instrument of thy peace.” He once tried to stop a battle between Crusaders and Muslims.

Peacemakers, mystics, environmentalists and champions of the poor—all of them might well be wishing Pope Francis will carry on the priorities of Saint Francis, as well as his name.

None of the Above: Religious Implications

 

DEBORAH POTTER: On a Saturday morning at Boundless Yoga, owner and instructor Kim Weeks is in what she calls her sacred space.

KIM WEEKS (Owner, Boundless Yoga): I feel the universe. I feel energy. I feel mysterious forces working through my body and I see them in other people.

POTTER: Weeks is among the 46 million Americans that our poll found have no religious affiliation, almost one in five. But they’re not entirely secular. About a third describe themselves as “spiritual but not religious.”

MATT FOWLER: Yeah, I think that’s a pretty good description. As a matter of fact I think I say that all the time. I’m spiritual but not really religious.

NANDINI GOPINADH: I definitely don’t call myself religious at all so I would think I am spiritual, where I believe we’re all connected in some way but I’m not religious in any way.

Kim WeeksPOTTER: Kim Weeks has come a long way from the conservative Southern Methodist church of her childhood and the religious home she grew up in.

WEEKS: We didn’t go so far as do regular Bible readings but we weren’t that far from it. I mean God was, and Jesus, were both present in our daily lives, and in daily discourse.

POTTER: Things began to change when she was 12. Her parents divorced and she started questioning the church’s teachings.

WEEKS: The flaw in the organized religion that I understand, and that I was raised to believe is that the answers are too quick, they’re too easy. The sort of question marks I have to put over the thesis that there was a virgin birth. I mean just stuff like that, it’s difficult for me to accept all those things and believe in something and stay contained inside of that belief based on the frankly veiled threat that I’m going to go to hell if I don’t.

POTTER: Religion scholar Diana Butler Bass has studied the growth of the spiritual but not religious. In her latest book, subtitled “The End of Church,” she writes that they share a deep dislike for religious institutions.

Diana Butler BassDIANA BUTLER BASS (Author, Christianity After Religion): I think that the main problem that people identify with religion and religious institutions is hypocrisy, is that they look at these institutions and they see people who are more concerned about politics, more concerned about money, more concerned about their own power, and that’s just not what people expect out of a faith institution. They expect some level of authenticity, especially in the leadership. They would like religious institutions to practice what they preach.

POTTER: Butler Bass says the sex abuse scandal and cover-up in the Roman Catholic church and the fight over the ordination of an openly gay bishop in the Episcopal Church helped accelerate a long, slow decline in religious affiliation. Despite that, Butler Bass sees in America a new spiritual awakening.

DIANA BUTLER BASS: People who are in the unaffiliated categories are engaging in spiritual practices and those run the gamut from pilgrimage to contemplative prayer, to meditation and practices that connect us more fully with God, but they tend to be doing them sometimes in a congregation of faith, but more often in alternative locations.

POTTER: This meditation group in Boston is about as far from organized religion as you can get. The Humanist Community at Harvard is a home for non-believers, including atheists and agnostics, who do believe you don’t need God to be good.

Greg EpsteinGREG EPSTEIN (Harvard Humanist Chaplain and Author of Good Without God): The more important question to me, though, is not whether you can be good without God but what it means to be good in a world in which we don’t have a God to tell us what to do or to help us when we need help. What it means to take care of each other, what it means to be there for one another, what it means to live an ethical life when this is the only life that we have. We’re coming up with a new kind of community here to meet what is in a lot of ways a new kind of need.

POTTER: It’s a need that’s especially evident on campus. Younger Americans make up the largest group of the unaffiliated. Some grew up un-churched.

CHRIS STEDMAN (Associate Harvard Humanist Chaplain, Author of Faithiest): Religion just wasn’t a part of our lives. I was baptized, but it was more just a reason to get the family together and after that, we never really went back.

POTTER: Chris Stedman found religion on his own and joined an Evangelical church. But soon after, he discovered he was gay and eventually left.

Chris StedmanSTEDMAN: The grand irony of the situation is that I became an Evangelical Christian because I was looking for a community, a place to belong and I was looking for a way of making sense of injustice and suffering, of grappling with this idea of suffering. But the irony of it is that becoming an evangelical Christian increased the amount of suffering in my life and also sort of alienated me from others.

POTTER: Now a self-described atheist, Stedman discovered he missed the shared values and service opportunities the church provided, something he’s found again with the Humanists.

STEDMAN: I thought maybe, you know, helping build up non-religious communities would be a way to provide people with opportunities to be civically engaged; to be involved in interfaith dialogue efforts; to do community service; to, you know, be more involved in their communities, be more organized.

POTTER: The vast majority of people who describe their religious affiliation as “nothing in particular” are quite happy that way. Ninety percent say they’re not looking for a religion that would be right for them. And for churches, that’s a conundrum and a challenge.

Pastor Mark SandlinAs the ranks of the unaffiliated have grown, the number of Americans who call themselves Protestant has declined, for the first time slipping below 50 percent. At Vandalia Presbyterian in Greensboro, North Carolina, Pastor Mark Sandlin is well aware of how much has changed. So he spent his recent three-month sabbatical trying to understand why, by doing something he’d never done before. He quit going to church.

PASTOR MARK SANDLIN (Vandalia Presbyterian Church): Parts of it I didn’t miss. I wish I did. I really didn’t.

POTTER: That surprise you?

PASTOR SANDLIN: It surprised me very, very deeply. I was a happier person, and part of that was getting removed from the dogma, getting removed from what really is some judgmental-ness that goes on in churches at times. It made a lot of space for my spirituality to grow and some happiness to enter into that space. I think we need to do work on that in churches, to create better space and handle relationships in a healthier way.

PASTOR SANDLIN: (Preaching) We confess that we do wish to love everyone, and we do try to love everyone…

POTTER: Many churches recognize their survival is at stake if they can’t broaden their appeal. Some have changed the way they worship or their service times to fit today’s lifestyles, but ultimately, the role of the ordained pastor may need to change too, from leader to partner.

PASTOR SANDLIN: A lot of ministers are used to kind of being the final word and the one in charge. I think we‘ve got to find new ways of modeling what church looks like and if you look at the biblical text, I find a hard time seeing great hierarchies. I see more discipleship of equals going on, and I think we’ve got to learn how to do that within our churches.

POTTER: There’s no evidence that the unaffiliated tend to make their way back to church as they get older or have families. Kim Weeks and her husband are bringing up their two children without religion, while teaching them morality. She’s willing to let them go to church with their grandmothers—one of whom is a minister—but that’s about it.

WEEKS: I can’t imagine a scenario in which we would go back to church on a regular basis. I don’t feel, and I check in on this a lot, any sense of longing over not being in a church or the church. I just don’t miss it because, for a variety of reasons, it feels constricting.

PASTOR SANDLIN: I’m genuinely worried that the existing church won’t have much of a future 20, 30 years down the road. But in general I’m not worried. The folks that I’m in conversation with through this who consider themselves spiritual but they’re not going to church, why would I worry? I mean, they’re great people. They’re in their communities, they’re making a difference. I think there really is a space and an opportunity to be doing some ministry together.

POTTER: And why not be optimistic? The unaffiliated may not want to be in church but they’re not entirely hostile to religion. In fact, they mostly agree with believers that religious organizations strengthen communities and play an important role in helping the needy—some common ground, at least, in a changing world.

For Religion & Ethics NewsWeekly, I’m Deborah Potter in Greensboro, North Carolina.

Diana Butler Bass Extended Interview

“I think that people who are leaving church, or people who call themselves spiritual but not religious, are raising really significant questions about faith, about community life and about the future of religion that religious leaders should pay more attention to,” says religion scholar Diana Butler Bass, author of Christianity After Religion: The End of Church and the Birth of a New Spiritual Awakening. Watch more of our interview with her about the religious implications of the rise of the religiously unaffiliated.

 

Mark Burnett and Roma Downey on “The Bible”

He is best known as the executive producer of “Survivor.” His wife starred in “Touched by an Angel.” Together they have produced a 10-hour series for the History Channel on “God’s love story”—the Bible, from Genesis to Revelation. Watch them describe their religious backgrounds and the inspiration behind the project.

 

MARK BURNETT: I grew up with a Presbyterian mom and a Catholic dad. And never a bad word between them. Especially on the subject of the Bible. I don’t remember ever as a kid not having bibles in our house.

ROMA DOWNEY: Faith is deeply important to me, has been since I was a child. I was raised in a family of faith. I’ve always found deep comfort in it, was particularly thrilled in the early ‘90’s to be cast to play an angel on “Touched by an Angel,” which as you know ran for almost 10 years and delivered a central message of God’s love. It was such a privilege to be the messenger on that and my old Irish father used to say “the family that prays together stays together.”

BURNETT: It’s 66 books, you know, and we consider it to be one story. It’s one story. And the through-line, as we approached it was, it’s the story of God’s love for all of us. That’s what this book is. And we did Genesis through Revelation.

DOWNEY: We only had ten hours so clearly we, you know, we had to make choices. But one of the decisions that we made early on was that whatever stories we told, we wanted to tell them in way that will make emotional connections with the audience, and that sometimes requires a little bit deeper storytelling. It takes up more time to allow you the opportunity to start to care about the character, so that you can come into the story and walk in the footsteps of that character.

BURNETT: We’ve approached this as God’s love story, God’s love of all of us. There’s only one perfect character in the entire 66 books. That’s Jesus Christ. Everybody else, to lesser or greater degrees, are flawed, like all of us. And people have huge problems, I mean, in kings, but still God didn’t give up. And that’s the message. It’s like an unconditional love story.

DOWNEY: We made it knowing that, that we would hope that somebody’s grandmother might watch it, but that the teenagers would watch it. You know, it’s, it’s a story of our time. It’s the story of our God. And we wanted to make it as well as we could and we prayed every step of the way.

J. Daryl Byler: Bound by Hospitality

They keep coming.

On an average night more than 2,100 Syrians cross the border into Jordan, seeking refuge from the violence and instability in their own country.

It’s the new normal, the head of a large humanitarian aid organization working in the Za’atari refugee camp told me recently. “We’ve come to expect several thousand refugees each night.”

March 15 marks the second anniversary of the Syrian revolution. According to the United Nations, in those two short years more than 70,000 Syrians have been killed and over 3 million have been uprooted from their homes. Some 2.3 million are internally displaced, and another million are refugees in Jordan, Lebanon, Turkey, Iraq, and Egypt.

Bedouin Hospitality

According to the Jordanian government, more than 400,000 Syrians now live in Jordan, a country of only 6.5 million people with a long history of welcoming refugees. Because of the harsh desert climate, the Bedouin have long offered a minimum of three days of hospitality to anyone who passed by their tents.

“The house is always opened to guests,” says Dr. Kamal Abu Jaber, the former foreign minister of Jordan and son of a Jordanian Bedouin father and Palestinian mother. “Once you eat bread and salt together you are bound together as family.” To call a Jordanian “generous,” he adds, is the highest compliment.

Well over half the population of Jordan is made up of newcomers who arrived during the past 60 years. Jordan has opened its arms to 2.7 million Palestinians (the original refugees from the 1948 and 1967 wars, and their descendants); half a million Iraqis; thousands of Somalis, Sudanese, and Libyans; and now hundreds of thousands of Syrians.

“It’s a miracle that this poor country can do this,” says Abu Jaber.

Za’atari Refugee Camp

In early March, I visited the sprawling Za’atari refugee camp only six miles from the Syrian border and just outside the northern Jordanian city of Mafraq.

All new Syrian arrivals in Jordan are brought first to Za’atari. Those few who are fortunate enough to find a Jordanian citizen to sponsor them are free to leave the camp, which is surrounded by a high fence and guarded by Jordanian security. Others must stay in the camp.

The camp is now home to as many as 140,000 Syrians. No one seems to know the exact number. The situation is fluid and volatile by anyone’s definition. There are frequent protests and riots.

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Photo: ACT Alliance/Paul Jeffrey

According to aid workers, many of the refugees come from middle-class households and are quick to express frustration about the camp’s limited services and fragile infrastructure. In spite of heroic efforts, U.N. and aid agencies are simply not able to keep pace with the thousands who arrive daily.

Za’atari is in the middle of a high-altitude desert that is cold and wet in the winter and stiflingly hot with sand storms in the summer. Newcomers live in tents. Eventually families are transferred to small one-room “caravans.”

The main street of the camp is packed with pedestrians and lined with vendors selling fruits, vegetables, household supplies, and even washing machines.

Eighty-eight-year-old Um Omar (names have been changed for security reasons) welcomed us in her 10-foot-by-15-foot caravan with no furnishings except mats on the floor. She served us tea, with heaping plates of bananas and oranges.

Um Omar came to Za’atari from Dara’a five months ago, along with two grown sons, who carried her across the border, and a gaggle of grandchildren. Dara’a is where Syria’s revolution began in March 2011, when several young boys were arrested for painting graffiti about Syria’s President Bashar al-Assad.

Um Omar’s grandchildren do not go to school because it is too far away from their caravan. Indeed, the camp is so massive that many residents no longer live within easy walking distance of schools, medical facilities, or other services. Her son, Omar, fears that the Syrian regime might fire Scud missiles at Za’atari because it is so close to the border.

Urban Refugees

But contrary to popular images, the vast majority of Syrians in Jordan do not live in refugee camps. Most arrived before Za’atari was opened in late July 2012.

These “urban refugees” live with Jordanian families or rent small rooms or apartments in cities like Amman, Irbid, Mafraq, and Zarqa. Sometimes three or four families live in an apartment with only three or four rooms.

More than 75 percent of the Syrian refugees in Jordan are women and children. Many arrive traumatized by the violence they have witnessed in Syria. In addition to feelings of isolation and trauma, refugees express fears about meeting their current needs and uncertainty about the future.

Some 316,000 Syrians have registered or are in the process of registering with the Office of the UN High Commissioner for Refugees (UNHCR), qualifying them to receive rent assistance, medical care, access to Jordanian public schools, and other humanitarian aid.

Yet as many as 100,000 Syrians have chosen not to register, some out of fear that there will be reprisals from the Syrian government.

The Religious Roots of Hospitality

Caring for refugees has deep religious roots, and welcoming the stranger is a core value for the three monotheistic faiths.

In the Jewish tradition, the mandate to welcome the stranger is rooted in remembering one’s own story of vulnerability; the descendants of Abraham were themselves once strangers in a foreign land: “You shall also love the stranger, for you were strangers in the land of Egypt” (Deuteronomy 10:19).

In the Christian tradition the mandate to welcome the stranger is embedded in the notion that, in welcoming the stranger, you are welcoming the Divine. “I was a stranger and you welcomed me,” Jesus told his disciples in a parable (Matthew 24:35). “Do not neglect to show hospitality to strangers,” urges the writer of Hebrews, “for by doing that some have entertained angels without knowing it” (Hebrews 13:2).

In the Muslim tradition welcoming the wayfarer is rooted in regarding all humans as children of God, and thus it is also seen as welcoming the Divine. Such hospitality demonstrates righteousness: “Whatever money you spend, spend it on your parents and relatives, and on the orphans, disabled paupers and wayfarers,” challenges the Qur’an (2:215).

Humanitarian Responses

The UN and aid agencies estimate it will cost $1 billion to cover the costs of Syrian refugees in the region just for the six months from January to June 2013.

Mennonite Central Committee (MCC), an international humanitarian agency of Anabaptist churches, partners with local agencies in Jordan to distribute shipments of MCC relief kits, school kits, and blankets; dispense infant milk powder, diapers, and children’s shoes purchased in local markets; and provide non-formal education and psychological-social support to the refugees.

Since 2005, MCC has also partnered with Caritas Jordan, a humanitarian nongovernmental organization affiliated with the Catholic Church, supporting an innovative HIV- and AIDS-awareness project, a revolving loan fund for low-income Jordanian students, and distribution of school kits and milk powder to vulnerable families.

With tensions increasing between Jordanian host communities and an increasingly diverse and vulnerable group of Syrian refugees, Caritas has added a peace-building component to its services, training teams of Syrian refugees and Jordanians to work together to provide an effective response to the crisis.

Another key role for MCC is to share stories and needs of the refugees in the United States and Canada. Many refugees are eager to share, but do not wish to have their pictures taken or to give their full names, fearing the Syrian regime will retaliate against them.

Still Working with Refugees

Caritas Jordan was established in 1967 to respond to the refugee and humanitarian crisis caused by the Six-Day War in neighboring Israel-Palestine. Some 45 years later, it is still working with refugees. Guided by the vision of affirming the dignity of every human, with a special concern for the poor, Caritas offers services to Christians and Muslims.

“We look at the refugees’ needs and try to answer it,” says executive director Wael Sulieman.

Caritas Jordan works closely with local churches, often using parish facilities as distribution centers. The organization has registered more than 75,000 Syrian refugees at its centers in Amman, Husson, Irbid, Madaba, Mafraq, Ramtha, Salt, and Zarqa, doing family needs assessments before distributing humanitarian assistance and providing medical and educational resources.

Caritas tries to avoid duplicating services provided by UNHCR. “Our work with the vulnerable Jordanian families has never stopped,” says Sulieman. “Nonetheless Caritas gives a helping hand to any refugee community who needs help, beginning with Palestinians in the 1960s, Iraqis in the 1990s, and now with Syrians.”

The Burdens of Hospitality

Such hospitality has its costs.

Whether or not they work for humanitarian organizations, “Jordanians are heavily involved in serving and hosting the Syrians,” says Wafa Goussous, director of the Initiative of the Heads of the Orthodox Churches of the Middle East. “With the heavy load that Jordan is taking, part of the load is definitely carried by its citizens.”

The influx of refugees is straining Jordan’s budget and infrastructure and, in some cases, increasing social tensions between the refugees and Jordanian host communities. Some Jordanians have begun to complain about rising food and housing costs they believe are linked to yet another wave of refugees. Jordan’s Economic and Social Council recently reported that the cost of hosting the refugees for the past 18 months exceeded $833 million, representing about 3 percent of Jordan’s gross domestic product.

More than 29,000 Syrian children are enrolled in Jordanian public schools at a cost of $19.8 million. Still, some Syrians report being turned away from public schools due to overcrowding. And according to MCC partner Jesuit Refugee Service (JRS), many Syrian families cannot afford to send their children to public school kindergarten, for which the fees have not been waived.

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Photo: ACT Alliance/Paul Jeffrey

But many refugees don’t simply want hand outs. When one JRS staff member recently encouraged a Syrian woman to register with UNHCR so she would qualify for a range of benefits, she responded, “I don’t want 50 Jordanian dinars (about $70 US) from UNHCR. I want to work!”

The need for employment has strained the Jordanian economy as well. So far 38,000 jobs have been offered to Syrians, contributing to growing unemployment rates in Jordan. Some wealthier Syrians are moving their businesses to Jordan, creating stiff competition for Jordanian companies.

“Syrians are managing to cut production costs by operating from apartments, hiring refugees, and avoiding taxation,” garment factory owner Ebrahim Hadad recently told The Media Line.  “Syrians are welcomed; this country is comprised of refugees,” Hadad continued. “However, they are hurting our businesses. I am unable to compete with them.”

But many refugees with fewer resources report that they are often exploited by Jordanian employers and made to work long hours at low wages because they do not have work permits. Some married Syrian women work at low-wage farms. Syrian male heads of household in Amman are reported to work in low-wage jobs as bakers, construction workers, and security guards. According to Caritas Jordan, Syrian youth are often spotted as street peddlers, beggars and market helpers, instead of attending school or summer camps.

Balancing the needs of Jordanians and refugees is critical. In order to reduce tensions between refugees and the resource-stretched host communities, the Jordanian government now requires 30 percent of international humanitarian aid be made available for vulnerable Jordanian families.
And hospitality is not without risks.

Jordan has long had a reputation as one of the most stable countries in the Middle East. But some analysts say ferment is growing. They fear that the new influx of Syrian refugees might push Jordan’s tottering social stability over the edge.

Others fear that groups like al-Qaeda will infiltrate the refugees and attack targets in Jordan. There are also reports of skirmishes on the Syrian-Jordanian border, as Jordanian forces help refugees enter the country and the Syrian regime responds.

Still, Jordan continues to follow an open-door policy and provides health care and access to public education for Syrians who register with UNHCR.
Some Syrians express optimism that they will be able to return home soon. Others believe it will take many years, just as has been the case with Palestinians and Iraqis still living in Jordan.

“They all wish the fighting in Syria will end tomorrow,” says George Akil, a program manager for Caritas Jordan. “They are all eager to go back to their homes once the fighting ends.”

While some Jordanian officials hint that they may eventually close the border, Dr. Abu Jaber, who now heads the Royal Institute for Interfaith Studies, disagrees.

“There is no way by our tradition, our culture, or our religion that we can close the door,” he reflects. “How can you close the door when women and children are suffering and without food?”

But with thousands of Syrians continuing to arrive every night, and with UNHCR estimating that 660,000 Syrians will be in Jordan by the end of 2013, it will take another miracle for this small country to absorb them all.

J. Daryl Byler is a regional representative for Mennonite Central Committee (MCC), based in Amman, Jordan. He blogs at cindydarylbyler.wordpress.com. MCC implements disaster relief, sustainable community development, and peace-building projects through local partners in 60 countries.