Our Lady of Atlas monastery was founded in 1934 by monks from the Abbey of Our Lady of Liberation in Tibhirine, Algeria. It was a daughter house of the monastery of Aiguiebelle, France, a community of the Cistercian Order of the Strict Observance, which was based on the Rule of St. Benedict and enriched with reforms introduced by by St. Bernard of Clairvaux in the monastery of Citeux, near Dijon, and 500 years later by another renewal in La Trappe, Normandy. It was from this last renewal that the Cistercians gained another name: the Trappists. 

Algeria: A Troubled Land 

When Our Lady of Atlas was born, Algeria had already seen just over a century of French settlement, with a strong Christian presence. In 1830 the French had conquered Algeria to stop pirating in the Mediterranean, and settlements soon followed. These settlements would soon face trying times as political movements starting in 1938 began to agitate for a sovreign Algerian state. The French governor refused, and after the Second World War France actively sought to suppress attempts for independence. As as result the Algerian War began in 1954. A half million French soldiers fought, and eventually De Gaulle sought peace. 

A Struggle for Independence and Peace 

In 1962 Algeria gained its independence, and by 1965 its first sovreign government, consisting of elected members of the National Liberation Front (FLN) had fallen in a military coup. In 1976 their replacement, a Revolutionary Council, proclaimed a National Charter. Algeria was now socialist, and its culture predominantly Islamic. In January of 1964 the Trappists in their General Chapter had decided to close Our Lady of Atlas. The country that had been Catholic and French had changed into an Islamic culture with little chance for recruitment to sustain the monastery. Cardinal Duval, at the time Archbishop, convinced the Trappists to stay, assuring them that the "desert would bloom," and the possibility of the monastery remaining open rested with another Abbey providing monks. With the transfer of monks from the Abbot of Timadeuc the monastery bloomed indeed. 

The beginning of the eighties found the FLN back in control, and its leader elected by general election in 1984. By the end of the eighties fundamentalist groups dissatisfied with the National Charter began agitating for change. By 1990 the way seems open for a system of multiple political parties, and the Islamic Salvation Front (FIS) seems a likely winner in the next round of elections, having already gained important administrative posts. The Army decides to intevene in the second round of elections, held in 1992, and the FIS is declared illegal and the government is deposed. Driven underground, the most militant faction of the FIS, the Armed Islamic Group (GIA) begin relentless terrorist attacks. In June of 1992 the president of Algeria is assassinated. 

Silent Witness 

In 1993 we find Our Lady of Atlas a contemplative witness to decades of bloodshed. The Christian presence has been all but wiped out, and the people are trapped between the various governmental, military, and fundamentalist Islamic factions. Parishes have only a few faithful to attend to. Many families are part-Muslim and part-Christian, with the Muslim element gaining ground. But with Christ there is always life. The Trappists are a monastic order, living in community, work, and prayer, and offering hospitality to those who seek shelter within their walls. In some cases, as in Tibhirine, this hospitality extends to helping their neighbors as well with clothes, medicine, and compassion. 

In October of 1993, three officers of the French consulate are taken hostage by the GIA, and release soon after with a warning to all foreigners living in Algeria: "they have one month to leave the country". Given the violence and terror already caused by the GIA, many ambassadors take the warning very seriously. In November the Prefect of Medea sends for Dom Christian, the prior of the monastery, to offer him and the other monks armed protection. Knowing it would alienate the monastery from many people who needed its help, and be taking a side in the constant fighting, Dom Christian only agrees to locking the entrance to their courtyard at night. 

December 1st, 1993. The grace period has expired, and a Spaniard, Frenchman, and woman of Russian ancestry are killed. Two weeks later fourteen workers (mostly Croatian, all from the region of ex-Yugoslavia) working fourteen kilometers from the monastery in a hydraulic plant at Tamesguida have their throats slit, probably in reprisal for the attacks on Muslims that were raging in Bosnia-Hercegovina. The workers had often come to the monastery for Christmas and Easter, and their murder comes as a deep shock to the community. A few days later Dom Christian is again summoned by the Prefect of Medea and offered armed protection in a hotel, or a vacation for the community in France, not having a clear concept of the monastic life or mission. Dom Christian declines again, and makes the nightly lock-up earlier. 

Among the monks there is repeated reflection on why they're doing what they're doing: to provide a bridge between two warring sides that are spread throughout the country, and to provide an example and an opportunity for the factions to seek peace. Our Lady of Atlas was a house of peace in a country of war, and a sign for everyone that peace was still possible after so many years of bloodshed.  

We can all attest to the fact that in a difficult situation, even when hurt feelings are involved and opinions clash, it sometimes takes someone to come forward and bridge the gap between the warring parties. This finds no better expression than in the Church communion. 

A Christmas Visit 

Christmas Eve, 7:15 P.M. The monks are preparing for the Mass to celebrate the birth of Our Lord. Suddenly they find armed men in the courtyard. It is an unexpected visit from the "men of the mountain," as they're called by the locals, one of the Islamic rebel groups. One of them, a well?dressed soldier, asks to speak to the "Pope of the place." Dom Christian is sent for, and asks why they've brought arms into a house of peace where they have no use. As the leader draws him aside to talk with him, the two others explain that they want to form an Islamic government to replace the corrupt one and that the monks as religious had nothing the fear from them. 

In his conversation with the rebel leader, Dom Christian is presented with three "requests:" 

1. You are rich, and you must give us money when we ask for it. Dom Christian replies that they're a monastic community, and work for their bread each day, giving whatever is left to the poor. 

2. Your doctor must come with us and care for our wounded and sick. Dom Christian explains that Br. Luc, the doctor, is 82 years old, and his asthma makes it impossible for him to travel, but that help is always available at the monastery to those who ask. 

3. You must give us medicines. Our medicine is available to all who have need of it, but in the monastery. 

The rebel leader continues trying to convince Dom Christian that as a religious he must help them to form an Islamic government. Finally Dom Christian explains that they're in the middle of their preparation to celebrate Christ's birth. Taken aback, the leader apologizes, and promises they'll be back before leaving. It is only much later that they discover that the leader was Sayat-Attya, the emir of the GIA, and perhaps the very one who'd slit the throats of their Croatian friends. 

Departure? 

The visit of the GIA touches off a serious discernment on the part of the whole monastery. Every day they expect their friends from the mountain to return. Deciding whether to leave or not, a visit from Archbishop Tessier helps them reflect more deeply on what it would mean to the other religious communities and Christians in Algeria if the whole monastery were to leave, but he leaves the decision with them, knowing it could be a death sentence oblige them under obedience to stay. Cardinal Duval phones them to encourage them in their difficult decision.  

The Prefect of Medea calls Dom Christian again, and then sends a letter to him demanding a decision and absolving himself of all responsibility. The monks know the community of Tibhirine is trapped here too, and continues in their resolve to not abandon them and show a sign of peace and that Christ is still with all of them. Dom Christian sends a letter of peace to Sayat-Attya as well. In such a tense and polarized climate sometimes only a show of peace can convince the warring factions that it's even possible to live a life of peace. 

A core of monks decide to stay, among them: 

Dom Christian de Chergé, the prior of Our Lady of Atlas, was born on January 18, 1937, in Algeria to a French military family at Colmar (Haut-Rhin). He served as a soldier and for a time was stationed as Algeria during the war of independence in an administrative post. But in the diocese of Paris he felt God's call to the priesthood and was ordained a priest in 1964. After a chaplaincy at the Basilica of the Sacred Heart on Montmartre he felt the call to the monastic life and after discerning his vocation at Aiguebelle and some preparation with the White Fathers in Rome, he entered the Trappist order in 1969 in Atlas. Returning to Rome for studies from 1972 to 1974, where he was also deeply involved in interreligious dialogue and Arab studies, he returned to Atlas, making his solemn profession in 1976. 

Brother Luc Dochier, the oldest member of the community at 82, was born on January 31, 1914, at Bourg-le-Péage (Drome), and became a Trappist at the monastery of Aiguebelle in 1941. Going to Atlas in 1946, he made his solemn profession there in 1949. Already a medical doctor, he established a small clinic there for the monastery's neighbors, and was well known by all for this reason. He had been taken prisoner in 1959 and released shortly after, and many came to him even after public medical clinics had opened. 

Father Christophe Lebreton, second superior and novice master, was born on October 11, 1950, at Blois (Loire et Cher), and became a Trappist at Tamié in 1974, making his solemn profession there in 1980. Sent to Atlas in 1987, he was ordained a priest in 1990.  

Brother Michel Fleury, cook, gardener, and simple man of prayer, was born on May 21, 1944, at Ste Anne (Loire Atlantique), and became a Trappist at Bellefontaine in 1980. Sent to Atlas in 1984, he made his solemn profession in 1986. 

Father Célestin Ringeard, the communities enthusiastic cantor and street apostle ministering to the marginalized members of Tibhirine, was born on July 27, 1933, at Touvois (Loire Atlantique), and became a Trappist at Bellefontaine in 1983, having been a priest since 1960. He went to Atlas in 1987 and made solemn profession there in 1989. Along with Br Luc he provided medical care for all who asked. 

Brother Paul Favre-Miville, handyman extraordinaire, was born on April 17, 1939, at Vinzier (Haute-Savoie), where he worked as a plumber before becoming a Trappist at the monastery of Tamié in 1984. He went to Atlas in 1989 and made solemn profession there in 1991. 

With solemn profession in the Trappist order comes a vow of stability to remain in the monastery where the profession was made for life, unless the order called them to some grave reason, like the one they faced now. In this way the Trappists of Our Lady of Atlas were closely linked together and with all of the community of Tibhirine on a supernatural level, and to the death. There love for the community didn't stop with their vows. They took to heart Our Lord's words, "where two or three are gathered in my name, there am I in their midst." Even the muslim population of Algeria need the presence of Christ in their lives as a sign of hope and consolation, even if hidden away in an simple monk's life. With the few Christians left the monks helped Atlas's community also remain a part of the Church's communion. 

A Decision Renewed 

This decision was renewed every day by the community in the years that followed, as they awaited the GIA's return and other religious throughout Algeria fell to martyrdom. On May 8, 1994, the first official representatives of the Catholic Church were killed: a Marist Father, Henri Vergès, and a Little Sister of the Assumption: Paule Hélène Saint Raymond, followed by two Augustinian Sisters, Caridad María Álvarez and Esther Alonso, on October 23rd. 

November 25, 1994. The Bishops of Algeria write a message to their faithful flock to encourage and console them their trial. Four White Fathers are slain on December 27th. The violence finally extends to even the Trappists, as two of their nuns are killed on September 4, 1995, then another on November 10, 1995. Two Little Sisters of the Sacred Heart are attacked, and one killed. 

The Return of the Men of the Mountain 

It is March 27th, 1996. Sayat-Attya has died. Dom Christian remembers him in his prayers and entrusts him to God's mercy. That night, the men of the mountain return, asking once again for Br. Luc to come with them to treat their sick and wounded. Dom Christian gives the same answer as before, and the six monks are rounded up and taken away, along with a seventh Father Bruno Lemarchand, who is visiting for the election of the Prior of Atlas. 

Two monks and some guests miraculously remain undetected to report the kidnapping. In the Angelus message of March 31st the Holy Father appeals to the kidnappers to return the monks safely to their monastery unharmed. 

In April the GIA issues a communiqué claiming responsibility for the abduction and demands prisoners in exchange for the monks, who are all French. France refuses to negotiate with terrorists. In Islamic law there are three options: prisoner exchange, slavery, or death. 

On May 23rd the GIA issues another communiqué that the monks have been killed. In the last week of May their remains are found piled up on the side of a road, apparently buried and then unearthed. Their funeral is on June 2nd, and then they're taken to be buried at the monastery in Tibhirine two days later. A few months later, the Bishop of Oran, Pierre Lucien Caverie is killed with his aide in the bishop's residence by a bomb detonated by the GIA.  

The Full Bloom of the Consecrated Life 

In reflecting on the testimony give by the Trappists of Tibhirine one can see the embodiment of the consecrated life, as expressed by the Holy Father in the post-synodal  

apostolic exhortation Vita Consecrata: 

"The first form of evangelization in relation to our brothers and sisters of other religions should be the testimony of a life of poverty, humility and chastity, imbued with fraternal love for all... Another area for cooperation with men and women of different religious traditions is that of a shared concern for human life, extending from compassion for those who are suffering physically and spiritually to commitment to justice, peace and the protection of God's creation." (102) 

"Consecrated persons bear witness to the fact that 'whoever follows after Christ, the perfect man, becomes himself more of a man'.How many consecrated men and women have bent down, and continue to bend down, as Good Samaritans, over the countless wounds of the brothers and sisters whom they meet on their way!? Does not this world of ours need joyful witnesses and prophets of the beneficent power of God's love? Does it not also need men and women who, by their lives and their work, are able to sow seeds of peace and fraternity?" (108) 

Islamic groups in Algeria and around the world denounced the murder of the Trappists as unjust and an outrage to Islam. The Muslims of Tibhirine mourned alongside the Christians, preparing the graves for their beloved monks and caring for the empty monastery after having received so much tender care from their Trappist brothers. They still hope to this day that a new Trappist community will settle there. 

In the Trappists they had received a love, compassion, and peace, but "not as the world gives it." The peace and love that only comes from someone infused with Jesus Christ, having received the same mercy and care at His hands. All Catholics can learn from this example, extending their hands in care and mercy to all those in their communities, remembering all that they'd received from the Good Shepherd. 

The Leaven of Full Communion 

In May of the Great Jubilee Year an ecumenical gathering was held in the Coliseum to commemorate all the martyrs of the 20th century, among them the Trappists of Tibhirine, who so poignantly reflected the gathering as witnesses not only to Christ, but of His love toward all Christians, and all of humanity, with open arms, seeking not just community, but communion. 

In the closing of his homily the Holy Father remarked, "In the century and the millennium just begun may the memory of these brothers and sisters of ours remain always vivid. Indeed, may it grow still stronger! Let it be passed on from generation to generation, so that from it there may blossom a profound Christian renewal! Let it be guarded as a treasure of consummate value for the Christians of the new millennium, and let it become the leaven for bringing all Christ's disciples into full communion!" 

As we gather every day for the celebration of the Mass, it's easy to look out upon the faithful gathered together and contemplate how so many from so many communities can be united in communion with Jesus Christ. Receiving Him the Eucharist, this presence of Christ fills them, and for many it goes beyond just calling oneself Catholic. It fills their lives to provide bright lights in a society where Jesus Christ is not known. Living this communion of faith, they bring it to others in their communities, opening the way for them to also participate in it. 

As priests this communion is lived through the ministry of the sacraments, through tending to all the souls hungering for guidance in a world lacking clear paths, and in union with their bishops and the Holy Father. Those living the consecrated life also have a special role to play. Not only do they live many times in religious communities, but in living the evangelical counsels they show others how these counsels can be reflected in their lives and also in their communities. 

Whether a lay person, a consecrated person, or a priest, each Catholic has a part in the communion brought to us by Jesus Christ, not just receiving it, but living it. In a community there can be factions, quarrels, bad feelings, even disagreements, but when infused with the love of Jesus Christ all these things fade away. Living this communion in our community helps give witness to this power of Christ's love, and it is no better reflected that in the life of a religious community following the evangelical counsels.