Handbook for fellowships of Muslims and Christians ] J A N‘ ) b C 0 K j ? ] T SHI MS * Mustapha Ziada 52 Baron Empain Heliopolis, Cairo Egypt Erich W. Bethmann 47 East 67th Street New York, N. Y. U.S.A. We believe that we stand at a crossroad in the affairs of men . We have no quick solutions for our 'problems, and we possess no immediate means for righting wrongs . We do, however, dare to demonstrate our faith that it is the will of God that those who believe in Him should live as brothers and work one with another to- ward the goals for mankind which He has disclosed, prominent among which is respect for the unalienable rights of men and the protection of all mankind from exploitation and abuse . FROM THE BHAMDOUN COVENANT, ADOPTED AT BHAMDOUN, LEBANON, APRIL 27, ANNO DOMINI 1954 sha’aban THE 24TH IN THE HIJRA YEAR OF 1 373 . Digitized by the Internet Archive in 2016 https://archive.org/details/handbookforfelloOOunse CONTENTS X. The Muslim-Christian Movement ' II is There a Need for Muslim-Christian Cooperation? 9 III. Why Have Not Islam and Christianity Cooperated Previously? • IV. How May One Become a Member of the Movement? V. What Are the Duties of a Member? VI. What Is a Local Fellowship? VII. How to Organize a Local Fellowship VIII. Suggested Activities for Local Fellowships IX. The Documents of the Movement The Bhamdoun Covenant The Alexandria Declaration The Motion Regarding the Constitution .... The Constitution The By-Laws Roster' of Officials and Founding Members Application for Charter Application for Membership 13 14 15 18 .19 21 .22 .23 .29 .29 .37 .45 ...51 ...53 I THE MUSLIM-CHRISTIAN MOVEMENT 9 The movement for Muslim-Christian cooperation on a world scale was inaugurated at a convocation of Muslim and Christian leaders held at Bhamdoun, Lebanon, April 22-27, 1954. About 40 leaders from world-wide Christianity and an equal number of leaders from world-wide Islam came together in that historic meeting to find whether or not Islam and Christianity shared enough beliefs and interests to join hands in confronting the problems and realizing the opportunities of our times. This Convocation was made pos- sible by a grant from American Friends of the Middle East, a non-profit, non-political organization seeking to promote mutual good will and understanding between the peoples of the United States and those of the Middle East. After six days of discussion and searching, on Monday, April 27, 1954, those leaders, without a dissenting vote, concluded that cooperation between these two great monotheistic faiths was not only possible but highly desirable. They constituted themselves the Continuing Committee on Muslim-Christian Cooperation, selected 32 from among their number to serve as an executive board to plan a world-wide organization, and set the Spring of 1956 as the time for a second convocation at which a permanent organization would be effected. In February, 1955, the executive board met in Alexandria, Egypt. It formulated a declaration, drafted a constitution and by-laws, and set up a provisional organization to serve 7 between that date and the date of the second Convocation. It recommended that the name of the permanent organiza- tion be the World Fellowship of Muslims and Christians. While all of the recommendations of the executive board must be approved and confirmed by the second Convocation, the board was empowered to undertake whatever program it deemed feasible in the interim. It decided that in the year preceding the second convocation, it would promote the organization of local fellowships of Muslims and Christians in communities throughout the world. It adopted the draft constitution of the World Fellowship of Muslims and Chris- tians as the constitution of the Continuing Committee on Muslim-Christian Cooperation, except for the name. As a result of this action, interested individuals of the Muslim and Christian faiths are encouraged to apply for membership, and, where possible, to organize a local Fellowship. 8 II IS THERE A NEED FOR MUSLIM-CHRISTIAN COOPERATION? The two great religions, Christianity and Islam, have lived side by side for centuries, at times violently antagonis- tic, but more often simply tolerating each other. Seldom, if ever, have they cooperated with each other, either in gain- ing a better understanding of one another's viewpoints, or in the wider field of the humanities. While in former periods of history this state of affairs was regrettable, in our present period of close inter-relationship of all peoples and nations, it becomes unbearable. Islam and Christianity hold many basic beliefs and goals in common, making an exchange of spiritual experiences and cooperation in performing the moral tasks of humanity both possible and imperative. The Continuing Committee is convinced, after experienc- ing the spirit of friendship, forbearing and harmony re- vealed at the Bhamdoun Convocation, that the time is ripe for a much closer relationship between the exponents of the two great religions; that cooperation in solving many of the staggering problems of our age on a religious and spiritual basis is not only desirable but necessary. Such cooperation will usher in a new era of good Muslim-Christian relations and will result in strengthening the religious spirit among men in general. 9 Muslims and Christians agree not only in their firm be- lief in one God, the Creator and Preserver of the world, but also in the belief that man's existence on earth is not merely an accident of nature, but a purposeful act of the creative will of God. They also agree in the conviction that man has not merely a physical, material existence, but a spiritual status which gives him dignity and raises him to a level above all other earthly creations. Both faiths believe that each individual is imbued with a sense of spiritual discernment and is responsible for his actions towards his Creator as well as towards his fellow men. Out of these basic principles which we have in common follow further large areas of agreement. All of these principles are challenged today by the philoso- phy of materialism, to be found among all nations and peoples. It is, therefore, not sufficient that the two great faiths agree on many basic principles; they must cooperate in upholding and defending these beliefs. 10 Ill WHY HAVE NOT CHRISTIANITY AND ISLAM COOPERATED PREVIOUSLY? " ' Unfortunately, over the long span of past history, it has all too often been the points of difference between the two faiths which have been stressed. This has led to heated arguments and disputes, even to bitter wars and their after- math of mutual distrust and estrangement. This is not, how- ever, the whole story. There have been countless instances in history when Christians and Muslims worked together in mutual respect and reaped great benefit. In the eighth century, for example, Christian church dignitaries were freely discussing their respective problems at the courts of the Omayyad Caliphs in Damascus. Christian physicians in Baghdad were held in high esteem and contributed largely to the fame and glory of the age. Christian scientists helped in translating into Arabic important foreign works written originally in Syriac and Greek. Free discussions and ex- change of views were not only tolerated but even encouraged. Throughout the centuries, Christians have often risen to high rank as civil servants in various parts of the Muslim world. Muslims can justly be proud of the high degree of toleration they have demonstrated towards Christians. But toleration is not yet cooperation. On their part Christians must accept a large share of responsibility for these centuries in which there was as little n intermingling as possible. The Crusades may have exerted a happy influence in freeing Europe from its dark age of ignorance and by opening new channels for European trade, but they created a chasm between Islam and Christendom which has begun to have bridges built across it only within the last few years. The first great need in order to establish a working co- operation is to become better acquainted with each other, with each other’s beliefs and points of view. The Continu- ing Committee on Muslim-Christian Cooperation believes that out of this knowledge will grow mutual respect. 12 IV HOW MAY ONE BECOME A MEMBER OF THE MOVEMENT? Any interested Muslim or Christian is invited to apply for membership in the organization. Applications may be ad- dressed to the office of either of the Secretanes-General: The Secretary-General Continuing Committee on Muslim-Christian Cooperation 47 East 67th Street New York 21, N. Y. U.S.A. The Secretary-General Continuing Committee on Muslim-Christian Cooperation 24 Sharia Muhammad Bey Farid Bulkeley, Alexandria Egypt All applicants should he Muslims or Christians in good standing in their religious faith, denomination or community. *3 V WHAT ARE THE DUTIES OF A MEMBER? Each member is expected actively to support the purposes of the movement. His first duty is to watch within his own faith group to see that all representations of the other faith are just and fair — and sympathetic. This does not imply that each member accepts all the beliefs of the other faith as his own. No Muslim or Christian who participates in the movement in any way compromises his faith or loyalty to his own separate beliefs. The Continuing Committee on Muslim-Christian Cooperation is not interested in synthesiz- ing the tenets of the two faiths; it does not search for means whereby Islam and Christianity may be synthesized. It recognizes that there are many differences between the two religions about which it is agreed to disagree; fortunately, there are large areas of agreement. Members do not come together to attack one another s beliefs, even where they differ; they come together to seek light through questions asked not to prove a point but to get understanding. In addition to the moral support each member gives the movement he is expected, too, to give financial support. The Constitution provides that each member must, in order to remain a member, make some financial contribution each year. No amount is set; it may be a shilling or $1,000 ac- cording to the interest and the means of the contributor. l4 VI WHAT IS A LOCAL FELLOWSHIP? A local Fellowship of Muslims and Christians may be organized in any community by persons interested in pro- moting cooperation between Islam and Christianity. In communities in which both Muslims and Christians live, the local fellowship must include participants from both faiths. In communities where there are representatives of only one faith, a local fellowship may also be organized. In such cases, the membership committee of the Continuing Committee on Christian-Muslim Cooperation will nominate at least three correspondent members from the other hut'1 to membership in the local Fellowship, thus enabling the local group to have continuing contacts with the other faith. For example, no Muslims live in Herndon, Virginia. If, say, 12 interested persons in that community should desire to organize a fellowship, the Continuing Committee on Muslim-Christian Cooperation’s membership committee might nominate as correspondent members of the Herndon group three Muslims: perhaps one from neighboring Wash- ington, D. C.; another from Damascus, Syria; and a third from Djakarta, Indonesia. It would be the duty of the secretary of the Herndon Fellowship to keep these cor- respondent members apprised of the activities of the local Fellowship and the duty of the correspondent members to 15 comment on these activities and make suggestions of other possible programs. Similarly, Christians may become cor- respondent members in a local Fellowship in an exclusively Muslim community. In this way, very fruitful Muslim- Christian cooperation may be carried out in communities that are exclusively Muslim or Christian. Local Fellowships, while enjoying considerable autonomy as to activities and program, must be chartered by the Con- tinuing Committee on Muslim-Christian Cooperation. Ap- plicants for membership may, however, participate as pro- visional members of local Fellowships, pending action on their application by the Continuing Committee on Muslim- Christian Cooperations membership committee. No local Fellowships may undertake any activities not in keeping with the spirit and purposes of the constitution of the Con- tinuing Committee on Muslim-Christian Cooperation (see pages 29 to 37). Local Fellowships may determine their own methods for financing their activities, an annual report being submitted to the secretaries-general. While program suggestions will periodically be sent local Fellowships from the dffices of the editors, the local group is urged to develop its program around the special interests of its membership. In a largely Christian community, the group may be most interested in studying Islam; and vice- versa in a largely Muslim community. Certainly each Christian member should have a Qur’an in his library and each Muslim member a Bible in his. From time to time the 1 6 Continuing Committee’s publications will suggest other ap- propriate books for its members’ bookshelves. Each member who makes an annual contribution to the Continuing Committee will receive its news bulletin. Each chartered local Fellowship is authorized two dele- gates, one Muslim and the other Christian, at the quinten- nial Convocations. *7 VII HOW TO ORGANIZE A LOCAL FELLOWSHIP — The first step in organizing a local Fellowship is to bring together a group of interested Muslims and Christians (or, in communities composed of representatives of only one of the faiths, individuals interested in Muslim-Christian co- operation). If requested, the Continuing Committee will attempt to send a representative to such a meeting, circum- stances permitting. Each participant should then submit an application for membership to the office of the nearest secretary-general. These applications must be approved by the Membership Committee of the organization. An application is then made for a charter for the local Fellowship. This application must be approved by the Ad- ministrative Committee of the organization. At the initial meeting of a group interested in forming a local Fellowship, a convenor should be elected to corre- spond with the dffice of the nearest secretary-general, to submit the charter application and to call the group together from time to time. After a charter has been granted, the local Fellowship should elect a chairman, a vice-chairman, a secretary and/or treasurer, and such other officers as may be desired. Com- mittees to recruit members and plan programs should be appointed. This procedure should be followed wherever cir- cumstances permit. The organization should be kept rela- tively simple, emphasis being placed on program and fellowship. « VIII SUGGESTED ACTIVITIES FOR LOCAL FELLOWSHIPS —• The activities for local Fellowships can be divided into two distinct groups: I. Theoretical knowledge; II Practical possibilities of coop- eration. I. Theoretical knowledge: The study of: a. The life of Christ; The life of Muhammad; b. The disciples of Christ and the formation of the Church as an organization; The disciples of Muhammad, the first four caliphs and the founding of the Islamic State; c. The basic principles of Christian teaching; The five pillars of Islam: (1) Confession of faith (2) Prayer and its meaning (3) Fasting and its meaning (4) Almsgiving; social betterment; social security (5) Pilgrimage; d. Modern developments in Christian thinking; Modern developments in Islamic thinking. The point to be kept constantly in mind: we do not come together to argue or to refute each other's point of view, but we come together to learn and understand. II. Practical possibilities of cooperation: a. Promotional work in the community through lec- tures, exhibits and films; b. Placing unbiased books on the subject in town or school libraries; c. Joint programs in charitable activities, where pos- sible; d. Corresponding with one of the local Fellowships overseas, so that the world-wide interest will be estab- lished and kept alive. 20 IX THE DOCUMENTS OF THE MOVEMENT Included in this handbook are several of the most im- portant documents of the movement. Every member is re- quired to subscribe to the Bhamdoun Covenant. The Alex- andria Declaration, the result of many hours of prayerful thought and work both at Bhamdoun and Alexandria, is a statement of the basic concepts and guiding principles of the movement (see pages 22-29). The draft constitution and draft by-laws should be carefully read (see pages 29-44). A list of officers and founding members appears on pages 44-49. In addition to these, the English edition of the Proceed- ings of the first Muslim-Christian Convocation (Bhamdoun) may be ordered from the Editor, Continuing Committee on Muslim-Christian Cooperation, 47 East 67th Street, New York 21, New York, U.S.A., price $3.50. The Arabic edition is in preparation. Reservations for copies may be made through the Editor, Mustapha Ziada, Continuing Commit- tee on Muslim-Christian Cooperation, 52 Baron Empain, Heliopolis, Cairo, Egypt, or through the New York office. Four other publications are available in the English lan- guage at the price listed. It is hoped that Arabic translations of some or all of these may be available at a later date. The Impact of Islam on Christianity By Kenneth M. Crandall -10c 21 When Christians and Muslims Meet A report on Bhamdoun, with photographs By Kenneth M. Crandall 10c Muslim-Christian Relations By Muhammad Hashim Maiwandwal 15c Muslim and Christians, Partners of the Future Two Addresses on Muslim-Christian Cooperation .....15c CD THE BHAMDOUN COVENANT The Muslim-Christian Convocation at Bhamdoun believes that the fundamental conflict of our times results partly from the failure of people to avail themselves of the spiritual assets of religion. Even among those countries which have least been affected by this failure, oppression has frequently been inflicted by the powerful on the feeble, the stronger nations failing to recognize and respect the rights and aspirations of weaker nations. In this situation, we who believe in God and try to abide by His commandments must face the currents of atheism and materialism which have permeated all communities and nations. The Convocation has emphasized that there is a large area in which fruitful cooperation can be developed between the two faiths of Islam and Christianity. We both believe in the one God. While holding strongly to our respective convictions, we believe that we can mutually collaborate in opening up effective channels for transmitting the teachings and morals of our respective faiths to our respective younger 22 generations. Indeed, we believe that there is urgent need further to explore ways of cooperation as suggested through- out the course of the Convocation. We believe that we stand at a crossroad in the affairs of men. We have no quick solutions for our problems, and we possess no immediate means for righting wrongs. We do, however, dare to demonstrate our faith that it is the will of God that those who believe in Him should live as brothers and work one with another toward the goals for mankind which He has disclosed, prominent among which is respect for the unalienable rights of men and the protection of all mankind from exploitation and abuse. We, therefore, in solemn Convocation assembled on this 27th day of April Anno Domini 1954 — Shaaban the 24th in the Hijra year of 1373 — do constitute ourselves a con- tinuing Committee on Muslim-Christian Cooperation and do pledge that under God we will work unceasingly, with mutual confidence and regard for the rights of others, to promote understanding and brotherliness between the ad- herents of Islam and Christianity. (2) THE ALEXANDRIA DECLARATION Editor’s Note: This Declaration unanimously adopted by the Executive Board of the Continuing Committee on Muslim-Christian Cooperation at Alexandria, Egypt, on February 14, 1955, is based on the Report of the Findings Committee of the First Muslim-Christian Convocation which was prepared and presented at Bhamdoun in April, 1954. The Convocation accepted the report and committed it to the Executive Board for further study and perfecting. Humanity is passing through a deep crisis, and mankind is in anguish. Materialism, irreligion, and atheism are threatening the spiritual life of the world. In our historic 23 conferences at Bhamdoun, Lebanon, and Alexandria, Egypt, representatives from two great faiths, Islam and Christianity, have met to discover the extent of the areas of agreement where we may cooperate in facing the challenges, dangers, and opportunities of the present century. Materialism, irreligion, and atheism are the breeding grounds for social, spiritual and moral anarchy. We believe that we must re- orient our thinking and reassess our values, and inspire men again with the conviction that God is a living, active force in the world. Without the help of God, we are no more able to save the world than we were capable of creating it in the first place. Men must agree to be governed by God. We, Christians and Muslims, possess a common heritage of faith in God, and believe in the religious and spiritual values of life. However, there exists among our people a deplorable ignorance of the beliefs, heritage, and culture each of the other faith. The principal object of our meeting together is to foster mutual understanding of the two great faiths, and to help us to understand each others point of view. While we each, Christian and Muslim, hold fast to our own religious convictions, we do seek to find ways by which we may work together for our mutual good, and to let the truth of God be known to the world. As the differences between us have long been understood, they need not be elaborated here. Indeed, it is our hope that from today onward, we may endeavor to create a harmonious atmosphere of religious understanding, tolerance, good will and cooperation. We believe that both Christianity and Islam have spiritual assets which are desperately needed in this moment of 24 history. Both faiths affirm the spiritual nature of man and stress the importance of inner religious experience. They believe that God is working out His purposes in the lives and affairs of men. God demands from all men righteous living, and places His sanction upon morality, justice, and love. We are aware that the real problem of our time lies in the fact that men have not always lived up to the high and noble concepts of their faith. Many of the evils of our time stand as a constant indictment of our failure to apply the principles of our religion in our personal, social, eco- nomic and political life. With penitence we therefore call the people of both Christianity and Islam to a renewed de- votion to God and His Will, and to an earnest endeavor more fully to dedicate ourselves to the practical daily ex- pression of the high principles of our faith in daily living. We believe that every human being has inherent worth in the sight of God. Therefore, we must treat personality with reverence and respect. In our civilization which tends to lose sight of the individual, we must declare again that men are not numbers or cogs in the vast machine of the universe, but living souls with free wills and inherent rights, whose eternal destiny is rooted in their individual relation- ship with God. Together, we must continue to declare before the world the value of each individual soul and seek to safe- guard the personal liberties of men everywhere. We fully realize the paramount importance of the principles of social justice for the furtherance of peace and good will among the communities of all nations, irrespective of color, race, status, religion or creed. The religions of Islam and Christianity alike enjoin adherence to absolute justice among men and 25 forbid discrimination on those grounds. Men of the same society should enjoy the same rights and undertake the same duties and responsibilities. This is the road to effective col- laboration and cooperation in the service of human interests. The family is the basic institution of the social order. Both Islam and Christianity stress the importance of wholesome family relations which are based upon reverence for God and respect for personality. In the face of changing social conditions in every land which have challenged the strength of family ties, we call upon our people to recover within their historic faiths spiritual resources which will arrest the alarming deterioration in home life, preserve the sanctity of marriage, and establish in our homes the highest and noblest ideals of virtue. We urge parents diligently to teach their children the ways of righteousness, and by example as well as teaching, to instill in them the love of God and of their fellow men. While both Christianity and Islam seek through religious experience to bring the individual into a right relationship with God, they also have strong implications for society. They teach a way of life that is valid not only for the individual but also for the social order. Most of the vexing social, economic, and political problems of our time are but the extension of the problem of getting along together. We believe that the high ethical precepts of our two faiths pro- vide a significant guide for social conduct in the community, the state, and in world relationships. We urge both Chris- tians and Muslims not only to teach these religious truths, but to practice them in every area of human relations. Justice, love, integrity, sincerity, humility and service will go far to 26 right the wrongs of the world when these virtues become a part of our daily living. These high concepts of social justice which spring from our two faiths have found expression in service which men have sought to render to their fellow men. No true believer in God can escape concern for his less fortunate brother when it is within his power to help him. Religious faith must end in a ministry of compassion, and we call upon our brethren to share the burdens of the oppressed and down- trodden on the earth, and to seek ways by which we may alleviate human suffering among the displaced people in every land. We are greatly concerned about the rise of materialistic philosophies which threaten those values taught and cher- ished by religion. These philosophies are not only to be found among those who deny the existence of God; they have crept into the lives of those who profess to be the followers of Islam and Christianity. We must confess that one of the reasons why these philosophies have spread is that the adherents of our religions have not made their faith a vital force to remove evil and oppression in the world. They have failed to practice the precepts revealed by God. While we must condemn all forms of materialism and irreligion that seek to base man's conduct upon human judgment alone, we also call the people of Christianity and Islam to return in repentance to their God, to seek righteous- ness above their own gain, personal or national. As believers in the one God, we must seek to bind the world together in brotherhood, to eliminate hatred and mis- 27 understanding, and by good will to bring the peoples of the world together in peace and freedom. Much of what we seek to accomplish will have to be gained through the processes of education. The values of our historic faiths, which have such great relevance for this moment in history, must be transmitted to the next genera- tion in such a way that the youth of our lands will he drawn to God. The most powerful educational factor is the example set before youth by their elders. Our ancient truths must be interpreted in modern terms. Our moral precepts must be related to the problems of this day. Our faith must not only be lived in the mosque and the church, but in the home, the school, the market, and the government. It has become increasingly clear to the representatives of Tclam and Christianity who have met in Bhamdoun and Alexandria that we are united not only by our firm belief in one God, Creator and Preserver of the world, but also in our belief that man’s existence on earth is not merely an accident of nature, but is a purposeful act of the creative will of God. Large areas of agreement have been disclosed in our dis- cussions together. It is clear that it is not sufficient in our times for us merely to unite on many basic principles. We must also unite in upholding and defending these principles in the face of dangers which confront us. We pledge ourselves to do all within our power to further the spirit of friendship between the peoples of our respec- tive faiths, to eradicate prejudice and misunderstanding, and to create brotherhood and mutual understanding in every possible way. Convinced that God wants His people to live as brothers, 28 and in the firm belief that this movement has developed under the guidance of God, let us strive to follow that guidance, secure in our faith that under His loving care, and in His name, all things are possible. (3) THE MOTION REGARDING THE CONSTITUTION Resolved, that the Draft Constitution which has been adopted for submission to the Second Convocation be, and hereby is, adopted as the constitution of the Continuing Committee on Muslim-Christian Cooperation, excepting only that the name of this committee shall remain unchanged. (4) CONSTITUTION \ypt, February 14, 1955, as the Constitution of the Muslim-Christian Cooperation ad interim of the onvocation, and as the draft Constitution for pre- at the Second Muslim-Christian Convocation.) Preamble Believing that we have come to a moment critical to the destiny of man; And believing that the strife and misery of our time have their ultimate source in our failure to order our individual and communal purposes by the spiritual insights of our religions; And believing that Christianity and Islam by their nature open fruitful possibilities for cooperation in achieving God's will for all mankind; We venture, in the name of the one true God, to thrust a new ^bridge of peace" across the chasm of our sundered brotherhood. ( Adopted at Alexandria, E± Continuing Committee on Second Muslim-Christian C sentation and final adoption 29 We therefore associate ourselves in a world fellowship. With regard to the rights of each other and all men, we undertake to work with mutual confidence and with earnest purpose for a more sympathetic understanding and a closer brotherhood between the adherents of Islam and Christianity. Article 1 — Name Section 1 . The name of this association shall be The World Fellowship of Muslims and Christians, hereinafter referred to as The Fellowship. (Editors note: until the Second Muslim-Christian Convocation meets and adopts this Constitution, the organization will continue to be known as the Continuing Committee on Muslim-Christian Coopera- tion.) Article 11 — Functions The objects of the Fellowship are: Section 1 . To manifest publicly that Islam and Chris- tianity share many beliefs and aims in common; Section 2. To develop and encourage plans promoting better understanding and fuller cooperation between Mus- lims and Christians on a world level and in local com- munities; Section 3. To undertake cooperative endeavors on behalf of the two faiths; Section 4. To encourage study and fair presentation and interpretation of the Quran and of the Bible; 30 Section 5. To encourage fellowship and mutual counsel concerning the spiritual life; Section 6. To establish consultative relationships with the various Muslim and Christian organizations; Section 7. To maintain fellowship and cooperation with other groups interested in Muslim-Christian cooperation. Article III — Membership Section 1. Any Muslim or Christian who accepts the ob- jects and purposes of this Fellowship, as set forth in this Constitution, is eligible to membership. Section 2. Any organized body of either the Islamic or the Christian faith which by official action of its legislative organ accepts the objects and purposes of this Fellowship and makes an annual contribution to its work is eligible to affiliated organizational membership, subject to stipulations hereinafter provided. Section 3. All applications for membership must be unanimously approved by the Executive Board of the Fellowship; or, ad interim of its sessions, by unanimous ap- proval of its Membership Committee, hereinafter provided. Section 4. The classes of membership shall be as follows: (a) Active Member: an Active Member is one who par- ticipates in the program and activities of the Fellow- ship, and demonstrates his interest and concern by making an annual financial contribution to its work. 3i (b) Affiliated Member: an Affiliated Member is one who is a member in good standing of any organized body of either the Muslim or the Christian faith which has been admitted to affiliated organizational membership. (c) Life Member: a Life Member is one who has met the requirements for Active Membership and who has either (1) been unanimously elected to Life Membership by the Fellowship in Convocation, or by the Executive Board in recognition of distin- guished service to the cause of Muslim-Christian cooperation, or (2) made a contribution of a sum amounting to at least one thousand dollars U.S.A. ($1,000.00) or three hundred fifty pounds Egyptian (£E350). Article IV — Authority Section 1 . The Fellowship shall have authority to call regional and world conferences as occasion may require. Section 2. It shall have authority: (a) To regulate its proceedings in accordance with its Constitution and Charter; (b) To elect the necessary officers and members of its staff, remove them for cause, and fill vacancies; (c) To buy, acquire, or receive, by gift, devise, or bequest, property, real, personal, and mixed; (d) To hold, sell, and dispose of property; 32 (e) To secure, appropriate, and administer funds for its work; (f) To sue and be sued; (g) To make by-laws in harmony with its Constitution and Charter. Article V — Incorporation Section 1. The Fellowship shall be incorporated when and where the Executive Board, hereinafter to be provided for, shall decide. Section 2. Subject to the unanimous approval of the Executive Board, the Board or other commissions or units of the Fellowship may be incorporated with the understand- ing that each such incorporated unit shall be subject to the supervision of the Fellowship and responsible to it. Article VI — Organization Section 1. The Fellowship shall discharge its functions through the following bodies: (a) The Convocation, which shall be the principal au- thority in the Fellowship, and shall ordinarily meet every five years; (b) The Executive Board, which shall have authority to act for the Fellowship, ad interim the meetings of the Convocation; (c) Commissions, which shall be established by the Con- vocation or the Executive Board and shall operate 33 under the direction of the Executive Board, reporting annually to that body. Article VII — Officers Section 1 . The officers of the Fellowship shall be two co-presidents, one of whom shall be a Muslim and one a Christian; vice-presidents, one each for the major divisions of Christianity and an equal number of Muslims; two co- secretaries-general, one a Muslim and one a Christian; a secretary and a treasurer, one of whom shall be Muslim and one Christian; and co-editors, one of whom shall be Muslim and one Christian. Section 2. Each officer must be a member in good stand- ing of the Muslim community or Christian communion with which he is affiliated. Article VIII — The Executive Board Section 1 . The Fellowship shall have an Executive Board which shall have the full powers of the Convocation ad interim , except the power to revise or amend the Constitu- tion. It may, by unanimous vote, revise or amend the by- laws, establish commissions or committees, plan and execute programs and projects, and in any other way promote the interests of the Fellowship. Section 2. The Executive Board shall appoint such per- manent or ad hoc commissions and committees as may be necessary or convenient for the discharge of the work of the Fellowship. 34 Section 3. The Executive Board shall have as a major concern the application of religious principles to the solution of human problems and the betterment of human relations. It shall promote this concern through such representations as its members shall unanimously agree should be made. All matters relating to the field of human relations which shall originate at the Convocation shall immediately, with- out debate, be referred to the Executive Board for study and such action as it deems advisable. Section 4. The Executive Board is authorized to estab- lish such consultative relationships with agencies in the field of human relations as it may deem advisable. Section 5. The membership of the Executive Board shall be composed as follows: (a) All the officers of the Fellowship; (b) The immediate past presidents; (c) Twelve additional Muslim members and twelve ad- ditional Christian members chosen to provide equita- ble representation for each faith group participating in the Fellowship; provided that additional members may be elected from either faith to insure an equal number of representatives from each faith on the Executive Board. Section 6. Each member of the Board must be a member in good standing of the Muslim community or Christian communion with which he is affiliated. Section 7. The officers of the Fellowship shall be the officers of the Executive Board. 35 Article IX — The Convocation Section 1. The Convocation is the principal authority of the Fellowship. Section 2. Attendance at the Convocation is the privilege of each member. However, only those who are duly certified as the accredited representatives of local Fellowships or of affiliated organizational members, Founding Members, Life Members, and members of the Executive Board shall have the privilege of the floor in business sessions and the right to vote. By unanimous consent of the voting members, a non-voting member may be allowed the privilege of the floor. Section 3. The Convocation shall elect the Officers and Executive Board of the Fellowship. Article X — Local Fellowships Section 1. Upon approval by the Executive Board, Fel- lowship members living in the same community or in neigh- boring communities are authorized to organize themselves into local Fellowships of Muslims and Christians. Section 2. Local Fellowships may organize and conduct their affairs as may be decided by the members participating, provided nothing is done contrary to the provisions of the Constitution. Section 3. Local Fellowships shall be authorized one Muslim and one Christian delegate to each international Convocation. 36 Article XI — Amendments Section 1. At any Convocation, the Constitution may be amended by a two-thirds majority vote of those present and voting, provided that the proposed amendment has been reviewed and recommended by the Executive Board, and notice of it sent to the members of the Fellowship not less than sixty days before the meeting of the Convocation. Article XII — By-laws Section 1 . The Convocation or the Executive Board may make and amend by-laws governing the conduct of the Fellowship business, of its commissions and committees, and generally of all matters within the discharge of its tasks. (5) BY-LAWS ( Adopted at Alexandria, Egypt, February 14, 1955, as the by-laws of the Con- tinuing Committee on Mushm-Chnstian Cooperation ad interim of the Second Muslim-Christian Convocation, and as the araft by-laws for presentation and final adoption at the Second Muslim-Christian Convocation.) Article I — Record of Membershifs Section 1. The secretary shall keep an up-to-date roll of all members. Section 2. The secretary shall advise all local Fellowships and affiliated organizations entitled to representation at the Convocation regarding these privileges and shall compile the roll of representatives to the Convocation from the cer- tificates of the proper officers of these Fellowships and 37 agencies. He shall keep a list of Founding and Life Members and shall certify their eligibility for participation in the Convocation. Article ll — Nomination and. Election of Officers Section 1 . The officers of the Fellowship shall include those designated in Article VII of the Constitution plus such additional assistant secretaries and treasurers as may be found needed. These shall be nominated by the secretary or treasurer and elected by the Executive Board. They shall hold office during the term of the secretary or treasurer or until a successor has been elected and assumes office. Section 2. All officers except members of the executive staff shall serve without salaries, except as otherwise au- thorized by the Executive Board. Section 3. The presidents, vice-presidents, secretaries- general, secretary, treasurer, editors and members of the Executive Board shall be elected by the Convocation on nomination of the Executive Board, opportunity being given for other nominations from the floor. Voting will be by ballots listing the names of the nominees of the Executive Board and providing space for writing in other names. Article 111 — Duties of Officers Section 1. The co-presidents shall preside at meetings and perform such other duties as may be assigned by the Convocation or the Executive Board. 38 Section 2. The vice-presidents shall preside at meetings upon request of the co-presidents and perform such other duties as may be assigned them by the presidents, the Con- vocation, or the Executive Board. Section 3. The co-secretaries-general shall have responsi- bilities for administering the total work of the Fellowship. They shall perform their duties subject to the oversight of the Executive Board and in accordance with the provisions of the Constitution and by-laws. They shall make annual reports to the Executive Board. They shall keep the Board informed as to major developments in program, emerging questions of policy which need decision, and make recom- mendations with respect to proposed new undertakings, budget, personnel, policies and relationships. Section 4. The secretary shall keep all minutes of the Convocation and Executive Board; receive and compile records of local Fellowships; keep an up-to-date roster of the membership of the Fellowship; serve as custodian of the seal of the Fellowship and affix said seal and attest it as may be necessary; notify officers and committee members of their election or appointment; send out notices of regular and special meetings of the Convocation and the Executive Board; maintain lists of all officers, committee members and all others elected or appointed by any unit of the Fellowship; and perform such other duties as customarily pertain to his office. Section 5. The treasurer shall supervise the receipt and disbursement of the funds of the Fellowship; serve as cus- todian of all the current and permanent funds, except those 39 specifically assigned to an assistant treasurer; co-ordinate the treasury activities of assistant and commission treasurers; prepare and submit financial statements and reports. Section 6. The co-editors shall edit and publish all news- letters, journals and pamphlets authorized by the Executive Committee. Article IV — The Executive Board Section 1 . The members of the Executive Board shall serve until their successors are elected by a subsequent Convocation. Section 2. The Executive Board shall meet on call of the co-presidents. A notice air-mailed to a member at his last known address at least thirty days in advance shall con- stitute the notice of the meeting. Section 3. The Executive Board shall have the authority to receive, transfer, or dispose of any assets of the Fellowship and to allocate and define authority with respect to the establishment of bank accounts and the signing of checks or other legal papers. Section 4. The Executive Board shall determine the policy regarding, and the procedure for, press releases and general public relations. Article V — Permanent Committees Section 1. There shall be the following permanent com- mittees of the Fellowship: 4° (a) Policy Committee (b) Program and Projects Committee (c) Finance Committee (d) Nominating Committee (e) Membership Committee Section 2. The co-chairmen of the permanent committees shall be elected by the Executive Board; other committee officers shall be elected by the committee from within its membership. Section 3. The permanent committees shall meet at the time and place of the Convocation and the Executive Board and, if necessary, on call of the co-chairmen, with the con- sent and approval of the co-secretaries-general. Section 4. The Policy Committee shall consider all mat- ters of general policy, including all constitutional interpreta- tions and amendments, religious groups to be included in the Fellowship, and any other matter having to do with the over-all policy of the Fellowship. Section 5. The Program and Projects Committee shall review and make recommendations concerning all proposals relative to program and projects; plan and execute the pro- gram of the Convocation; and oversee such projects as may be undertaken. Section 6. The Finance Committee shall be responsible for supervision of the total business and financial operations of the Fellowship. It shall review and approve the annual budget for submission to the Executive Board, supervise the investment of any funds, supervise the work of the treasurer and assistant treasurers, provide for annual audits of the accounts of the Fellowship, and determine those fiscal officers of the Fellowship who should be bonded and the amount of such bond. Section 7. The Nominating Committee shall submit to the Executive Board recommendations for all nominations, elections and appointments which are the responsibility of the Board. It shall make recommendations regarding per- sonnel policies with respect to employed stafE and recom- mend for election persons to serve on the executive staff of the Fellowship. Article Vl-Offices Section 1. The place of location of the principal offices of the Fellowship shall be determined by the Executive Board Article VII — Fiscal Year Section 1. The fiscal year of the Fellowship shall be January 1 to December 31. Article VIII — Staff Section 1. All executive staff members shall be elected for two-year periods and are eligible for re-election. Section 2. All non-executive staff members shall be ap- pointed in such manner as the secretaries-general may determine. 42 Article IX — Administrative Committee Section 1 . The officers and the chairmen of permanent committees shall constitute an administrative committee. Section 2. The Administrative Committee may meet on call of the secretaries-general ad interim of the meetings of the Executive Board. This committee may conduct all the functions of the Executive Board, but its decisions are sub- ject to the approval of the Executive Board either by mail, ballot or at its next session. Article X — Second Convocation Section 1 . The Second Muslim-Christian Convocation shall be composed of all those designated as Founding Members under the Statement of Organization adopted at Bhamdoun and duly accredited representatives of local com- mittees on Muslim-Christian cooperation. Only those in attendance who have been members of the Continuing Committee on Muslim-Christian Cooperation for at least 90 days prior to the convening of the Convocation will be eligible to vote on the adoption of the Constitution. Article XI — Quorum Section 1 . For any regular or called Convocation, thirty (30) accredited members shall constitute a quorum. Section 2. For any regular or called meeting of the Executive Board, eight (8) shall constitute a quorum, pro- vided they include representatives of the major faith groups included. 43 Section 3. For any regular or called meeting of the ad- ministrative committee, six (6) shall constitute a quorum. Section 4. Proxies shall not he accepted except in the event that a quorum is lacking to organize and transact business. Article XII - Rules of Order Section 1. Unless otherwise decided and recorded in the minutes of the Executive Board, Robert’s Rules of Order shall be the official rules of order for the Convocation and for meetings of the Executive Board. Article XIII — Amendments Section 1. These general by-laws of the Fellowship may he amended at any regular meeting of the Convocation y a two-thirds vote of the members present and voting, provid- ing such amendment shall have been reviewed and recom- mended by the Executive Board. 44 C6) OFFICERS AND COMMITTEES Co-Presidents Muhammad Bahj at al-Bitar Syrian University Damascus, Syria Iskandar Assahghy 6 Salaheddin Street Zamalek, Cairo Egypt Mahmoud Hoballah Islamic Center 2551 Massachusetts Ave., N.W. Washington, D. C., U.S.A. Ralph Cooper Hutchison Lafayette College Easton, Pa., U.S.A. Basil Joannidis University of Athens Athens, Greece Ernest Marshall Howse Bloor Street United Church Toronto, Canada Louis Massignon 21 Rue Monsieur Paris VII, France Muhammad Roem Djalan Mampang 58 Djakarta, Indonesia S. R. Shafaq University of Teheran Teheran, Iran Khalifa Shujauddin Speaker's House Montgomery Road Lahore Pakistan Vice-Presidents Secretaries-General Garland Evans Hopkins Box 396 Herndon, Virginia U.S.A. Muhammad Khalafallah 24 Sharia Muhammad Bey Farid Bulkeley, Alexandria Egypt Secretary Ghassan Tueini “An-Nahar” Beirut, Lebanon 45 Treasurer Muhyiddin Nusuli “Beirut” Beirut, Lebanon Erich W. Bethmann 47 East 67th Street New York 21, N. Y. U.S.A. Assistant Treasurer Ali Mahadeen 3711 Hudson Boulevard Jersey City 7, N. J. U.S.A. Editors * Mustapha Ziada 52 Baron Empain Heliopolis Cairo, Egypt Permanent Committees I. COMMITTEE ON POLICY Muhammad Khalafallah, Chairman Ralph Cooper Hutchison, Rapporteur II. COMMITTEE ON PROGRAM AND PROJECTS S. R. Shafaq, Chairman Hurst R. Anderson, Rapporteur III. COMMITTEE ON FINANCE Hurst R. Anderson, Chairman Muhyiddin Nusuli, Rapporteur IV. COMMITTEE ON NOMINATIONS Mustapha Ziada, Chairman A. Thakur Das, Rapporteur V. COMMITTEE ON MEMBERSHIP Jose Millas Vallicrosa, Convener VI. COMMITTEE ON CONSTITUTION Ernest Marshall Howse, Chairman Mahmud Brelvi, Rapporteur 46 C7) FOUNDING MEMBERS CIncluding those elected to May 15, 1955) Aarif Pasha al-Aarif Dr. Khalifa Abdul Hakim Jerusalem, Jordan Lahore, Pakistan Dr. Ali Akbar Djakarta, Indonesia Dr. Jawad Ali Dr. Hurst R. Anderson Baghdad, Iraq Washington, D. C., U.S.A. The Reverend Edward P. Arbez, S.S. Mtre. Iskandar Assabghy Dr. Muhammad Bahj at al-Athari Washington, D. C., U.S.A. Cairo, Egypt Baghdad, Iraq Dr. Aziz Sourial Atiya The Reverend Farid Audeh Cairo, Egypt ... Beirut, Labanon The Reverend Father Prosper Azouz Alexandria, Egypt Dr. Muhammad el-Bahay Dr. Erich W. Bethmann Cairo, Egypt New York, U.S.A. Sheikh Muhammad Bahjat al-Bitar Damascus, Syria Professor Mahmud Brelvi Karachi, Pakistan Dr. W. Wendell Cleland Washington, D. C., U.S.A. The Reverend Guido Comba The Reverend Vincent Courtois, S.J Rome, Italy Calcutta, India The Reverend Kenneth H. Crandall Dr. Arrhie Crawford ..Wilmington, Illinois, U.S.A. Beirut. Lebanon Professor John R. Cresswell Morgantown, West Virginia, U.S.A. The Reverend Canon Najib Cuhain Jerusalem, Jordan Professor Chandran Devanesen Tambaram, South India The Reverend Edward L. R. Elson Washington, D. C., U.S.A. Tho Reverend Georoe A. Fallon Cleveland. Ohio. U.S.A. Dr. Omar Farroukh Beirut, Lebanon The Reverend Harry Emerson Fosdick.. Dr. Winfred E. Garrison New York, U.S.A. Houston, Texas, U.S.A. Dr. Frank P. Graham Chapel Hill, N. C., U.S.A. Dr. George Haddad Damascus, Syria Aholfazl Hazeghi Teheran, Iran 47 The Reverend Father Ignatius Hazim Beirut, Lebanon Dr. Mahmoud Hoballah .Washington, D. C., U.S.A. The Reverend Garland Evans Hopkins Herndon, Virginia, U.S.A. The Reverend Ernest Marshall Howse .Toronto, Canada His Eminence, Archbishop Ignatius Hriekeh Hama, Syria Dr. Ralph Cooper Hutchison Easton, Pa., U.S.A. Abdullah Ijram Cedar Rapids, Iowa, U.S.A. Professor Halik Inalcik Ankara, Turkey Professor Basil Joannidis Athens, Greece Dr. A. Willard Jones Jerusalem, Jordan Muhammad Kafrawi Djakarta Indonesia Sheikh Ali al-Kashef al-Ghita An-Najaf, Iraq Sheikh Ahmad Kassimi Damascus, Syria Sheikh Ibrahim Kattan - Amman, Jordan Dr. J. Calvin Keene Washington, D. C., U.S.A. Dr. Muhammad Khalafallah Alexandria, Egypt The Imam Muhammad Mahdi al-Khalissi ... Kadhimain, Iraq Ali Mahedeen Jersey City, N. J., U.S.A. Dr. Sobhi Mahmassani Beirut, Lebanon Abdullah Mashnouk Be«ut, Lebanon Dr. Louis Massignon - Pans, France Professor Jose Millas Vallicrosa ..... . Barcebna Spam Dr. Alvah L. Miller Brookfield, Conn., U.S.A. Dr. Ibrahim Fahmy el-Miniawi . ....Cairo, Egypt Dr. Muhammad Moubarak Damascus, Syria Dr. Majid Movaghar Teheran, Iran Dr. Zaki Naccache Be»rut’ George A. Naifeh Baghdad, Iraq Anwar Nashashibi Amman, Jordan Muhammad Natsir Djakarta, Indonesia Dr. Muhammad Nizamuddin Hyderabad, India Muhyiddin Nusuli — ^an