The Christian Shalom Revolution:
The Communal Vocation and Practice of Peacemaking
by
Marc Tumeinski
The Communal Vocation and Practice of Peacemaking
by
Marc Tumeinski
Marc Tumeinski is a PhD candidate at the Maryvale Institute (Birmingham, UK), writing a dissertation on an ecumenical understanding of the practice of communal peacemaking, based on a dialogical reading of the writings of Mennonite theologian John Howard Yoder and of Joseph Ratzinger/Benedict XVI. He received an MA in dogmatic theology (summa cum laude) in 2007 from Holy Apostles College and Seminary. His master’s thesis was entitled “The Theology of Peacemaking in the Teaching of Reverend Emmanuel Charles McCarthy.” Marc and his wife Jo live in Worcester, MA, and are members of the Cathedral parish of St. Paul. Inspired by the example of the Catholic Worker movement, started by Dorothy Day and Peter Maurin, they occasionally provide hospitality in their home to those who are poor or homeless.
Dr. Chervin’s Introduction:
As the author of this chapter points out, even the subject of peace causes conflict for some Catholics. Marc Tumeinski’s chapter in Toward a 21st Century Catholic World-View is not primarily about war and peace. He seeks a wider framework and in more concerned with the spirit of peace-making than about deciding what attitude Catholics should take to past wars or future wars. That said, as the editor of this book, I want to clear the air by pointing out that Catholic teaching does not condemn self-defense in personal situations, nor does it teach that no Christian is ever right in defending his or her country. (See the Catholic Catechism: 2302-2317) Just the same, a Catholic, without condemning those who choose self-defense or believe that a war is just, as well as the rules of combat within such a war, may choose personally to witness to peace through refusing to kill other humans under any circumstances.) Whatever his or her stance about the above options, the concepts advanced in this chapter will cause anyone who is reasonably open to take thought about how to become a witness for peace in many situations or to reevaluate long-standing cynicism. Personally, the reading of this chapter and Marc Tumeinski’s dialogue in the course on Reflecting Together: Toward a 21st Century World-View, inspired me to confront chronic anger in my own life and to long to be more of a peace-maker. Examples of Christian peace-makers that come to my mind are: Martin Luther King’s non-violent resistance to violations of civil rights; Abby Johnson who quit her abortion clinic administration because of the warmth shown her by pro-life activists right outside her establishment; Immaculée Ilibagiza who, when she met for the first time the man from her own village who massacred most of her family, told him that all she had left to give him was forgiveness.
As a matter of fact, I realized reading this chapter that the vision of Toward a 21st Century Catholic World-View, is itself an effort at peace-making in our polarized Church.
Dr. Chervin’s Introduction:
As the author of this chapter points out, even the subject of peace causes conflict for some Catholics. Marc Tumeinski’s chapter in Toward a 21st Century Catholic World-View is not primarily about war and peace. He seeks a wider framework and in more concerned with the spirit of peace-making than about deciding what attitude Catholics should take to past wars or future wars. That said, as the editor of this book, I want to clear the air by pointing out that Catholic teaching does not condemn self-defense in personal situations, nor does it teach that no Christian is ever right in defending his or her country. (See the Catholic Catechism: 2302-2317) Just the same, a Catholic, without condemning those who choose self-defense or believe that a war is just, as well as the rules of combat within such a war, may choose personally to witness to peace through refusing to kill other humans under any circumstances.) Whatever his or her stance about the above options, the concepts advanced in this chapter will cause anyone who is reasonably open to take thought about how to become a witness for peace in many situations or to reevaluate long-standing cynicism. Personally, the reading of this chapter and Marc Tumeinski’s dialogue in the course on Reflecting Together: Toward a 21st Century World-View, inspired me to confront chronic anger in my own life and to long to be more of a peace-maker. Examples of Christian peace-makers that come to my mind are: Martin Luther King’s non-violent resistance to violations of civil rights; Abby Johnson who quit her abortion clinic administration because of the warmth shown her by pro-life activists right outside her establishment; Immaculée Ilibagiza who, when she met for the first time the man from her own village who massacred most of her family, told him that all she had left to give him was forgiveness.
As a matter of fact, I realized reading this chapter that the vision of Toward a 21st Century Catholic World-View, is itself an effort at peace-making in our polarized Church.
Introduction
“As long as I have breath within me I shall cry out: ‘Peace, in the name of God!’” These words of John Paul II capture the spirit of so many Christian peacemakers in the twentieth century: Dorothy Day, the Catholic Worker, Blessed Franz Jägerstätter, Archbishop Oscar Romero, Northern Ireland Peace People, Blessed Teresa of Calcutta, Archbishop Denis Hurley, Christian Peacemaker Teams, the Community of Sant’Egidio, Martin Luther King, Jr. These people and communities, and so many others, shine as lights of Christian peacemaking, both communally and individually. In their own times and places, they responded to the gospel call to be Christ-like peacemakers: “Blessed are the peacemakers; they shall be called sons of God” (Mt 5:9).
Sadly, the very beauty and preciousness of the divine gift of shalom reminds us of the strife, chaos, and disorder that beset our fallen world. Even more tragic, perhaps, is the potential misunderstanding and discord which even trying to proclaim, let alone live out, the gospel of peace can cause, sadly even among fellow Christians. Apathy and even friction can, for example, arise among Christians who reject abortion but are silent about war, or who advocate against war but do not speak out against abortion.
“As long as I have breath within me I shall cry out: ‘Peace, in the name of God!’” These words of John Paul II capture the spirit of so many Christian peacemakers in the twentieth century: Dorothy Day, the Catholic Worker, Blessed Franz Jägerstätter, Archbishop Oscar Romero, Northern Ireland Peace People, Blessed Teresa of Calcutta, Archbishop Denis Hurley, Christian Peacemaker Teams, the Community of Sant’Egidio, Martin Luther King, Jr. These people and communities, and so many others, shine as lights of Christian peacemaking, both communally and individually. In their own times and places, they responded to the gospel call to be Christ-like peacemakers: “Blessed are the peacemakers; they shall be called sons of God” (Mt 5:9).
Sadly, the very beauty and preciousness of the divine gift of shalom reminds us of the strife, chaos, and disorder that beset our fallen world. Even more tragic, perhaps, is the potential misunderstanding and discord which even trying to proclaim, let alone live out, the gospel of peace can cause, sadly even among fellow Christians. Apathy and even friction can, for example, arise among Christians who reject abortion but are silent about war, or who advocate against war but do not speak out against abortion.
Of course, an ongoing dialogue about anything vital, such as peace, will always raise tensions. As fallen creatures, even when we share the same goal, we may differ on how we move toward that goal. Furthermore, many Christians have different understandings of the nature of peace and peacemaking. We cannot ignore these tensions. Instead, the question remains: how might we see, acknowledge, and continue to be faithful to the Risen Lamb in the midst of such dialogue and tensions? The purpose of this paper is to explore the vocation of peacemaking, particularly in light of Catholic thought in the twentieth century and with an eye ahead to the twenty-first century, against the backdrop of these questions and tensions.
A Note about Format
Throughout this paper, you will occasionally come across the notations listed below. These are intended to encourage you to further study this topic in more depth.
Links: citations to relevant passages from Scripture, the Catechism of the Catholic Church, the Compendium of the Social Doctrine of the Church, or the Summa Theologiae of Thomas Aquinas
Spotlight: a key thinker and writer for our topic
Reflection question: at chapter’s end, questions for your thoughtful consideration during or after the course, individually as well as together with others
Throughout this paper, you will occasionally come across the notations listed below. These are intended to encourage you to further study this topic in more depth.
Links: citations to relevant passages from Scripture, the Catechism of the Catholic Church, the Compendium of the Social Doctrine of the Church, or the Summa Theologiae of Thomas Aquinas
Spotlight: a key thinker and writer for our topic
Reflection question: at chapter’s end, questions for your thoughtful consideration during or after the course, individually as well as together with others
Contemporary Lessons of Christian peacemaking
The richness of the theology and practice of Christian peacemaking in the twentieth century should certainly humble us, make us ever more grateful for God’s grace, and inspire us to deeper understanding and further action. For example, the wealth of twentieth-century magisterial documents on peace powerfully revealed the depth of the Church’s concern for peacemaking.
Spotlights:
• Benedict XV: 1914-1922 (Ad Beatissimi Apostolorum; Quod Iam Diu; Pacem, Dei Munus Pulcherrimum; Sacra Propedium)
• Pius XI: 1922-1939 (Ubi Arcano Dei Consilio)
• Pius XII: 1939-1958 (Communium Interpretes Dolorum; Optatissima Pax; In Multiplicibus Curis; Auspicia Quaedam; Mirabile Illus; Summi Maeroris; Datis Nuperrime)
• John XXIII: 1958-1963 (Pacem in Terris)
• (Pastoral Constitution on the Church in the Modern World) Gaudium et Spes (1965)
In 1968, the popes began proclaiming annual World Day for Peace messages, calling on Christians as well as men and women of good will to work together for peace. Various Christian denominations produced major teaching documents on peacemaking, such as “In Defense of Creation: The Nuclear Crisis and a Just Peace” from the United Methodist Council of Bishops (1986), or “The Challenge of Peace” from the U.S. Catholic Bishops (1983). These and other documents bring to our attention the truth that, for disciples of Christ, peacemaking is to be an explicitly Christian act of faith. To be peacemakers is to respond to God’s call to be his sons and daughters (Mt 5:9). Peacemaking is thus a call and a blessing, a vocation and a beatitude. Its source and direction come from the living God.
Link: Compendium of the Social Doctrine of the Church, #s 73-75
The Christian call to peacemaking is a perennially important lesson, but especially during a time when many would denounce religion as a cause of violence. Part of this lesson of peacemaking that is explicitly Christian was illustrated by an increasing awareness in the twentieth century that the vocation of peacemaking is a gift from God, and thus fundamentally stems from obedient faith, not primarily from human accomplishments or attempts to predict or control human outcomes. This is a hard lesson, especially in today’s world which so emphasizes (immediate) results and outcomes.
The richness of the theology and practice of Christian peacemaking in the twentieth century should certainly humble us, make us ever more grateful for God’s grace, and inspire us to deeper understanding and further action. For example, the wealth of twentieth-century magisterial documents on peace powerfully revealed the depth of the Church’s concern for peacemaking.
Spotlights:
• Benedict XV: 1914-1922 (Ad Beatissimi Apostolorum; Quod Iam Diu; Pacem, Dei Munus Pulcherrimum; Sacra Propedium)
• Pius XI: 1922-1939 (Ubi Arcano Dei Consilio)
• Pius XII: 1939-1958 (Communium Interpretes Dolorum; Optatissima Pax; In Multiplicibus Curis; Auspicia Quaedam; Mirabile Illus; Summi Maeroris; Datis Nuperrime)
• John XXIII: 1958-1963 (Pacem in Terris)
• (Pastoral Constitution on the Church in the Modern World) Gaudium et Spes (1965)
In 1968, the popes began proclaiming annual World Day for Peace messages, calling on Christians as well as men and women of good will to work together for peace. Various Christian denominations produced major teaching documents on peacemaking, such as “In Defense of Creation: The Nuclear Crisis and a Just Peace” from the United Methodist Council of Bishops (1986), or “The Challenge of Peace” from the U.S. Catholic Bishops (1983). These and other documents bring to our attention the truth that, for disciples of Christ, peacemaking is to be an explicitly Christian act of faith. To be peacemakers is to respond to God’s call to be his sons and daughters (Mt 5:9). Peacemaking is thus a call and a blessing, a vocation and a beatitude. Its source and direction come from the living God.
Link: Compendium of the Social Doctrine of the Church, #s 73-75
The Christian call to peacemaking is a perennially important lesson, but especially during a time when many would denounce religion as a cause of violence. Part of this lesson of peacemaking that is explicitly Christian was illustrated by an increasing awareness in the twentieth century that the vocation of peacemaking is a gift from God, and thus fundamentally stems from obedient faith, not primarily from human accomplishments or attempts to predict or control human outcomes. This is a hard lesson, especially in today’s world which so emphasizes (immediate) results and outcomes.
John Paul II said, “The Church … has always taught and continues today to teach a very simple axiom: peace is possible.” It is possible because peace is a gift to be accepted, not something that we can create. Christian peacemaking is not ultimately shaped by (intended) results. The results are in God’s hands. This understanding is not meant to undermine the importance of effort—we are called as Christians to act for peace—but rather is meant as a reminder that the ecclesia and disciple are called first and primarily to faithful discernment and obedience. Apparent success in and of itself does not make an act of peacemaking to be Christian; the Gospel is our standard for what is Christian.
As disciples, we are able not only to affirm that peace is possible; we can see and show that peace is possible. As those striving for Christian holiness are the best ‘explanation’ and testimony of discipleship, so those striving for shalom are the best witnesses of Christian peacemaking. Who then are some examples of Christian peacemaking individuals and communities in the 20th century? Note that any set of examples is bound to be limited, and therefore to leave out good examples. This is particularly true in that there are countless Christian peacemakers we will never know about in this world, yet who struggled to live out the Gospel of peace in their daily lives. As well, any set of examples is bound to include ones that some readers will disagree with. I pray that my readers will contemplate the following select examples in the spirit of peace in which I offer them.7As disciples, we are able not only to affirm that peace is possible; we can see and show that peace is possible. As those striving for Christian holiness are the best ‘explanation’ and testimony of discipleship, so those striving for shalom are the best witnesses of Christian peacemaking. Who then are some examples of Christian peacemaking individuals and communities in the 20th century? Note that any set of examples is bound to be limited, and therefore to leave out good examples. This is particularly true in that there are countless Christian peacemakers we will never know about in this world, yet who struggled to live out the Gospel of peace in their daily lives. As well, any set of examples is bound to include ones that some readers will disagree with. I pray that my readers will contemplate the following select examples in the spirit of peace in which I offer them. (note 7) They come from a variety of Christian denominations as well as from various time periods in the 20th century.
As disciples, we are able not only to affirm that peace is possible; we can see and show that peace is possible. As those striving for Christian holiness are the best ‘explanation’ and testimony of discipleship, so those striving for shalom are the best witnesses of Christian peacemaking. Who then are some examples of Christian peacemaking individuals and communities in the 20th century? Note that any set of examples is bound to be limited, and therefore to leave out good examples. This is particularly true in that there are countless Christian peacemakers we will never know about in this world, yet who struggled to live out the Gospel of peace in their daily lives. As well, any set of examples is bound to include ones that some readers will disagree with. I pray that my readers will contemplate the following select examples in the spirit of peace in which I offer them.7As disciples, we are able not only to affirm that peace is possible; we can see and show that peace is possible. As those striving for Christian holiness are the best ‘explanation’ and testimony of discipleship, so those striving for shalom are the best witnesses of Christian peacemaking. Who then are some examples of Christian peacemaking individuals and communities in the 20th century? Note that any set of examples is bound to be limited, and therefore to leave out good examples. This is particularly true in that there are countless Christian peacemakers we will never know about in this world, yet who struggled to live out the Gospel of peace in their daily lives. As well, any set of examples is bound to include ones that some readers will disagree with. I pray that my readers will contemplate the following select examples in the spirit of peace in which I offer them. (note 7) They come from a variety of Christian denominations as well as from various time periods in the 20th century.
Day and Maurin
| 
Bl. Franz Jägerstätter
| 
Fr. Max Metzger
| 
Oskar Schindler
|
Ben Salmon was a Catholic conscientious objector to World War I, who suffered mightily for his witness. Dorothy Day, who with Peter Maurin started the Catholic Worker movement, was a tireless voice for peace: in her hospitality to the poor, writings, presence in Rome in 1965 during the Second Vatican Council, prayer vigils and acts of civil disobedience. Her work for peace was rooted in the dogma of the Mystical Body of Christ and in her rich prayer life as a daily communicant. Blessed Franz Jägerstätter was martyred for refusing to fight in the German army, even in the face of so many who tried to persuade him otherwise, including family, priests and bishops. Fr. Max Josef Metzger was executed by the Nazis for writing a peace plan. Oskar Schindler acted in his own place and time to save Jews from death. The young martyrs of the White Rose spoke out courageously against the Nazi propaganda and killings. The villagers, and their pastor Andre Trocme, of le Chambon in France risked their lives to save many Jewish children and adults. Ernest Gordon, a prisoner of war in a Japanese camp, came, through his faith in Christ and the example of other Christians, to be able to love his enemies (the Japanese guards), and even to minister to them in their need at the end of the war.
Andre Trocme
| 
Oscar Romero
| 
Jean Vanier
| 
Ernest Gordon
|
Given the high levels of violence in El Salvador, it is a true grace that we have seen such beautiful witnesses for peace in that country, such as by Archbishop Oscar Romero, the four women martyrs on 4 December 1980, and the Jesuit martyrs of 16 November 1989. The Northern Ireland Peace People have been working for nonviolence for over thirty years. Jean Vanier, founder of l’Arche, writes and teaches on living the peaceable vision of Jesus in a violent, wounded world. Sister Patricia McCarthy, CND, writes, teaches and leads retreats on the theology and spirituality of Christian nonviolence. Other voices for peace include Richard McSorley, SJ and the Catholic Peace Fellowship. The testament of Fr. Christian de Cherge, murdered in Algeria along with his fellow Trappists, is a profound contemplation on Christian peace and forgiveness. The forgiveness offered by the Amish community of Nickel Mines in response to the school shooting in which several Amish children were killed, speaks to a deep, communal commitment to Christian peace and forgiveness, lived and practiced day in and day out.
In line with many personalist teachings of the twentieth century, we can also point to a greater emphasis on an understanding of Christian peacemaking as both communal and personal: the vocation of individual disciples, as well as of disciples in communion. The last century saw not only many powerful Christian voices calling for peace, but the rise of Christian communities, large and small, going to places of war and violence to strive to be the salt of the earth (Mt 5:13), which in part means to be a witness and agent of peace (Mk 9:50). Thankfully, this emphasis continues to be true across many Christian denominations. Such acts have also contributed at least indirectly to efforts at ecumenical dialogue: brothers and sisters in Christ from different denominations working together for the Prince of Peace has opened doors to ecumenical conversations. Consider, for example, the contemporary dialogues between Catholics and Mennonites, one of the historic “peace churches.”
In line with many personalist teachings of the twentieth century, we can also point to a greater emphasis on an understanding of Christian peacemaking as both communal and personal: the vocation of individual disciples, as well as of disciples in communion. The last century saw not only many powerful Christian voices calling for peace, but the rise of Christian communities, large and small, going to places of war and violence to strive to be the salt of the earth (Mt 5:13), which in part means to be a witness and agent of peace (Mk 9:50). Thankfully, this emphasis continues to be true across many Christian denominations. Such acts have also contributed at least indirectly to efforts at ecumenical dialogue: brothers and sisters in Christ from different denominations working together for the Prince of Peace has opened doors to ecumenical conversations. Consider, for example, the contemporary dialogues between Catholics and Mennonites, one of the historic “peace churches.”
Link:
“Called Together to be Peacemakers: Report of the International Dialogue between the Catholic Church and Mennonite World Conference 1998-2003”
Spotlight:
• Personalist philosophers and writers—such as Karol Wojtyla, Dietrich von Hildebrand, Jacques Maritain, Peter Maurin
• Hans Urs von Balthasar, Joseph Ratzinger, Henri de Lubac, Jean Danielou, e.g., in the journal Communio
“Called Together to be Peacemakers: Report of the International Dialogue between the Catholic Church and Mennonite World Conference 1998-2003”
Spotlight:
• Personalist philosophers and writers—such as Karol Wojtyla, Dietrich von Hildebrand, Jacques Maritain, Peter Maurin
• Hans Urs von Balthasar, Joseph Ratzinger, Henri de Lubac, Jean Danielou, e.g., in the journal Communio
Practicing the Pillars of Peace
In light of the above lessons, we understand that peacemaking is an act of obedient discipleship, carried out both communally (by Christians in communion) and individually (by the disciple). As taught by John XXIII, and reinforced by John Paul II, Christian peacemaking builds on the pillars of freedom, truth, justice, and love.
The Church, on the other hand, has always taught and continues today to teach a very simple axiom: peace is possible. Indeed, the Church does not tire of repeating that peace is a duty. It must be built on the four pillars indicated by Blessed John XXIII in his Encyclical Pacem in Terris: truth, justice, freedom, and love. A duty is thus imposed upon all those who love peace: that of teaching these ideals to new generations, in order to prepare a better future for all mankind.
One way to explore these interrelated concepts of truth, justice, freedom, and love—together pointing to peace—is through the lens of shared practice, which we will turn to next.
In light of the above lessons, we understand that peacemaking is an act of obedient discipleship, carried out both communally (by Christians in communion) and individually (by the disciple). As taught by John XXIII, and reinforced by John Paul II, Christian peacemaking builds on the pillars of freedom, truth, justice, and love.
The Church, on the other hand, has always taught and continues today to teach a very simple axiom: peace is possible. Indeed, the Church does not tire of repeating that peace is a duty. It must be built on the four pillars indicated by Blessed John XXIII in his Encyclical Pacem in Terris: truth, justice, freedom, and love. A duty is thus imposed upon all those who love peace: that of teaching these ideals to new generations, in order to prepare a better future for all mankind.
One way to explore these interrelated concepts of truth, justice, freedom, and love—together pointing to peace—is through the lens of shared practice, which we will turn to next.
Practice and Tradition: Background Considerations
In the book Inventing Catholic Tradition, Terrence Tilley describes the concept of shared practice in this way:
(O)ne learns how to engage in a practice; only then can one know what the practice is and what participation in the practice produces. … Practices are complex patterns of actions. … Novices typically learn how to engage in the practice from skilled participants in a community of practitioners.
Tilley’s description brings out several key elements. Engaging in a practice will help to shape practitioners, particularly when they are joined together within a community. Shared practice forms our intellect, will, and body. Participating in shared practices can also though help to shape community. Common action helps to bond a community of Christian families and persons more closely together. In this sense, we might consider disciples as practitioners or as “agents of practice” in the ways that they strive together to follow and to imitate Jesus. Practices can range from quite simple to the most complex, such as learning to drive a car all the way to learning to do brain surgery. Examples of explicit Christian practices might include: the proclamation and interpretation of Scripture; forgiveness; liturgical practices; catechesis and formation; works of mercy, etc. Practices are not isolated, of course, but exist within a network of practices and traditions.
Based in part on the work of Alasdair MacIntyre, Tilley describes a practice as incorporating the following elements:
• vision
• disposition
• action
• grammar
• memory
• authority
• imagination
In the book Inventing Catholic Tradition, Terrence Tilley describes the concept of shared practice in this way:
(O)ne learns how to engage in a practice; only then can one know what the practice is and what participation in the practice produces. … Practices are complex patterns of actions. … Novices typically learn how to engage in the practice from skilled participants in a community of practitioners.
Tilley’s description brings out several key elements. Engaging in a practice will help to shape practitioners, particularly when they are joined together within a community. Shared practice forms our intellect, will, and body. Participating in shared practices can also though help to shape community. Common action helps to bond a community of Christian families and persons more closely together. In this sense, we might consider disciples as practitioners or as “agents of practice” in the ways that they strive together to follow and to imitate Jesus. Practices can range from quite simple to the most complex, such as learning to drive a car all the way to learning to do brain surgery. Examples of explicit Christian practices might include: the proclamation and interpretation of Scripture; forgiveness; liturgical practices; catechesis and formation; works of mercy, etc. Practices are not isolated, of course, but exist within a network of practices and traditions.
Based in part on the work of Alasdair MacIntyre, Tilley describes a practice as incorporating the following elements:
• vision
• disposition
• action
• grammar
• memory
• authority
• imagination
Vision
Vision refers to shared beliefs and convictions about, for example, what the goal of a practice is and the best means to achieve that goal. Convictions are foundational beliefs that communicate, and shape, the nature of a community of practice. Such convictions lie at the heart of a practice. For example, when a person adopts a particular vision, this puts a certain expectation on that person to then act on that belief. If such convictions were changed, the practice itself would be changed. To give an example, if we look at the practice of western law, then one of the beliefs underlying this practice is presumption of innocence unless proven guilty. Change this belief and our whole system of law would change.
Link: Summa Theologiae of Thomas Aquinas, II-II, Qs 1-16 (on the topic of faith)
The nature of peace. In light of this understanding, it is essential to reflect on what sacred Scripture reveals about a shared Judeo-Christian vision of peace. In the Old Testament, for example, the word peace (shalom and its linguistic variants) is used over 230 times.
Spotlight:
• So many of the writings of Joseph Ratzinger/Benedict XVI provide an excellent example of the deep and wide developments in Scripture study that occurred during the twentieth century (e.g., the three volumes on Jesus of Nazareth, or his text “God’s Word”).
Peace is used to describe: concord between peoples (1 Kgs 5:18); seeking the good of a country or city (Ps 122:6); praying for the welfare of other people (Ex 4:18); physical safety (Ps 4:9); a good death (Gn 15:15); material prosperity (Lv 26:3-6); health (Ps 38:4); friendship (Jer 20:10) and spiritual well-being (Ps 4:9). Peace is associated with love, justice, and truth (Ps 85:11). Man broke shalom by his disobedience of God; yet the Messianic hope of Israel was of a future age of peace (Ps 72:7) that would be universal and everlasting (Is 2:2-4), and of the advent of the Prince of Peace (Is 9:5) through whom God would restore all Creation to wholeness and rightness (Zec 8:12).
Peace is not merely the absence of conflict, violence and war, but is positively characterized in Scripture by the presence of such things as charity, justice, truth, good relations between neighbors and between enemies, freedom of worship, abundance, prosperity and security among all the peoples.For the Christian, the New Testament completes and perfects this understanding of peace. Forms of the noun peace are used over 90 times in the New Testament. We are taught, for example, that in Christ peace has come (Lk 1:79), that Christ bestows peace (Mk 5:34), that Christ died for peace between men (Eph 2:14-18), and that Christ's disciples are messengers of peace (Lk 10:5). Peace is a free gift from God (Jn 14:27) and a fruit of the Holy Spirit (Gal 5:22), but peace is also something for which man must work (Eph 4:3; Heb 12:14). Peace is associated with grace (Rom 1:7); life (Rom 8:6); righteousness and joy (Rom 14:17); compassion, kindness, humility, gentleness, patience, forbearance, forgiveness, love (Col 3:12-15); as well as wisdom, gentleness and mercy (Jas 3:17).
Christ's peace is different from the peace that the world tries to give (Jn 14:27). Peace with God through Christ leads to inward peace, unhindered by the world’s strife (Rom 5:1; Phil 4:7; Jn 16:33).
The Scriptural reflections above point us to a Christian vision of peace, which is one of the elements underlying the practice of Christian peacemaking.
Vision refers to shared beliefs and convictions about, for example, what the goal of a practice is and the best means to achieve that goal. Convictions are foundational beliefs that communicate, and shape, the nature of a community of practice. Such convictions lie at the heart of a practice. For example, when a person adopts a particular vision, this puts a certain expectation on that person to then act on that belief. If such convictions were changed, the practice itself would be changed. To give an example, if we look at the practice of western law, then one of the beliefs underlying this practice is presumption of innocence unless proven guilty. Change this belief and our whole system of law would change.
Link: Summa Theologiae of Thomas Aquinas, II-II, Qs 1-16 (on the topic of faith)
The nature of peace. In light of this understanding, it is essential to reflect on what sacred Scripture reveals about a shared Judeo-Christian vision of peace. In the Old Testament, for example, the word peace (shalom and its linguistic variants) is used over 230 times.
Spotlight:
• So many of the writings of Joseph Ratzinger/Benedict XVI provide an excellent example of the deep and wide developments in Scripture study that occurred during the twentieth century (e.g., the three volumes on Jesus of Nazareth, or his text “God’s Word”).
Peace is used to describe: concord between peoples (1 Kgs 5:18); seeking the good of a country or city (Ps 122:6); praying for the welfare of other people (Ex 4:18); physical safety (Ps 4:9); a good death (Gn 15:15); material prosperity (Lv 26:3-6); health (Ps 38:4); friendship (Jer 20:10) and spiritual well-being (Ps 4:9). Peace is associated with love, justice, and truth (Ps 85:11). Man broke shalom by his disobedience of God; yet the Messianic hope of Israel was of a future age of peace (Ps 72:7) that would be universal and everlasting (Is 2:2-4), and of the advent of the Prince of Peace (Is 9:5) through whom God would restore all Creation to wholeness and rightness (Zec 8:12).
Peace is not merely the absence of conflict, violence and war, but is positively characterized in Scripture by the presence of such things as charity, justice, truth, good relations between neighbors and between enemies, freedom of worship, abundance, prosperity and security among all the peoples.For the Christian, the New Testament completes and perfects this understanding of peace. Forms of the noun peace are used over 90 times in the New Testament. We are taught, for example, that in Christ peace has come (Lk 1:79), that Christ bestows peace (Mk 5:34), that Christ died for peace between men (Eph 2:14-18), and that Christ's disciples are messengers of peace (Lk 10:5). Peace is a free gift from God (Jn 14:27) and a fruit of the Holy Spirit (Gal 5:22), but peace is also something for which man must work (Eph 4:3; Heb 12:14). Peace is associated with grace (Rom 1:7); life (Rom 8:6); righteousness and joy (Rom 14:17); compassion, kindness, humility, gentleness, patience, forbearance, forgiveness, love (Col 3:12-15); as well as wisdom, gentleness and mercy (Jas 3:17).
Christ's peace is different from the peace that the world tries to give (Jn 14:27). Peace with God through Christ leads to inward peace, unhindered by the world’s strife (Rom 5:1; Phil 4:7; Jn 16:33).
The Scriptural reflections above point us to a Christian vision of peace, which is one of the elements underlying the practice of Christian peacemaking.
Pope Leo meets Attila the Hun Dispositions, skills and attitudes
Practices necessitate certain attitudes and skills. Attitudes include “dispositions, qualities of mind and character, affections, emotions.” Therefore, practices help practitioners to develop the skills and attitudes appropriate to carrying out that particular practice. Such skills can become virtues, “part of one’s character.” Furthermore, dispositions inspire a practitioner to move toward the vision of the practice and encourage the use of means appropriate to the vision. Dispositions and attitudes are therefore not only intellectual but affective as well.
Link: Catechism of the Catholic Church, #s 1803-1845
Link: Summa Theologiae of Thomas Aquinas, I-II, Qs 49-56 (on the topic of habits and virtues)
If piloting a passenger ship is taken as a generic example of a concrete practice, then related dispositions might include portraying a calm but commanding demeanor in front of the crew as well as the passengers. Engaging in the practice of Christian hospitality—welcoming those in need, practicing the works of mercy—develops and reinforces necessary virtues and capacities, such as generosity and humility.
Drawing on John XXIII, as mentioned above, John Paul II often spoke of four pillars of peace, which we might fruitfully reflect on as core dispositions necessary to Christ-like peacemaking. These dispositions and attitudes include freedom, truth, justice and love.
With the profound intuition that characterized him, John XXIII identified the essential conditions for peace in four precise requirements of the human spirit: truth, justice, love and freedom. Truth will build peace if every individual sincerely acknowledges not only his rights, but also his own duties towards others. Justice will build peace if in practice everyone respects the rights of others and actually fulfills his duties towards them. Love will build peace if people feel the needs of others as their own and share what they have with others, especially the values of mind and spirit which they possess. Freedom will build peace and make it thrive if, in the choice of the means to that end, people act according to reason and assume responsibility for their own actions.
Link: Compendium of the Social Doctrine of the Church, #s 197-208
1. Freedom. Freedom and peace are connected. It is God who gives to each one of us our freedom.
During this year dedicated to the Eucharist, may the sons and daughters of the Church find in the supreme sacrament of love the wellspring of all communion: communion with Jesus the Redeemer and, in him, with every human being. By Christ's death and resurrection, made sacramentally present in each Eucharistic celebration, we are saved from evil and enabled to do good. Through the new life which Christ has bestowed on us, we can recognize one another as brothers and sisters, despite every difference of language, nationality and culture. In a word, by sharing in the one bread and the one cup, we come to realize that we are ‘God's family’ and that together we can make our own effective contribution to building a world based on the values of justice, freedom and peace.
God desires that we freely choose him over all else. A Christian is called and graced to choose God's peace and his ways of peace freely. No one can force peace on us, nor can we impose it on others. We have freely received shalom and are to freely share it. This is never easy, particularly on our own. Yet we are not on our own: Christ has left us the sacraments, and Christ gave us brothers and sisters in faith.,
The Church calls us to look inside ourselves to discover the barriers that prevent us from freely being peacemakers—attitudes of fear, greed and malice; the desire for revenge; sins of pride, resentment, apathy and self-interest. In light of the above, we should consider whether by our example, our words or our actions, we are creating similar barriers to peace in those around us—in our neighbors, but also in our enemies. “Freedom will build peace and make it thrive if, in the choice of the means to that end, people act according to reason and assume responsibility for their own actions.”
2. Truth. “To build peace, it is necessary… to live in truth.” Peace truly describes the Kingdom of God proclaimed by Jesus, and peaceful the nature of those who live in the Kingdom.
Peace is a gift of God and at the same time a task which is never fully completed. And the driving force of evangelical peace is truth. Jesus revealed to man the full truth about man; he restores man in the truth about himself by reconciling him with God, by reconciling him with himself and by reconciling him with others. Truth is the driving power of peace because it reveals and brings about the unity of man with God, with himself and with others. Forgiveness and reconciliation are constitutive elements of the truth which strengthens peace and which builds up peace.
Peace rests on a humble recognition of the truth of God’s transcendence and of man’s inherent dignity as made in the image and likeness of God (Gen 1:26-27). God endows each human being with intrinsic and equal dignity. Peace with God, oneself and others can only be built on the recognition of this inherent dignity in ourselves and in others. The building up of peace and reconciliation demands that we look for God's stamp in every human being—neighbor and enemy—because it is truly present. The sacraments and the shared life of disciples united in Christ help to build up the virtues necessary to see the image of God in the other.
3. Justice. Peace builds on justice, the promotion of the common good. Peace “is rightly and appropriately called 'an enterprise of justice' (Is 32:7).” Justice restores creation and humankind to its divine order or shalom. Jesus, the only-begotten Son of God, teaches his disciples about God's justice: “ Which of these three ... was neighbor? ... The scholar of the law answered, 'The one who treated him with mercy.' Jesus said to him, 'Go and do likewise' ” (cf. Lk 10:25-37).
To build peace, we are to seek God's will in all things. This will help us strive to act with justice and mercy towards all—every neighbor and every enemy—even when others do not treat us mercifully, and even when it seems futile in our estimation. We are called and graced as Christian disciples to live justly, doing good for others, freely sharing God's gifts to us—both material and spiritual—with those in need, because this is what God calls us to. The early Church continues to shine for us as an example of such justice, not justice as the world sees it but as Christ Jesus lived it. Though we so often fail at this, the call and the grace is to keep trying.
The establishment or restoration of justice most often is to be accompanied by forgiveness, because injustice is a result of sin. The Christian is called to extend forgiveness to all, not just to neighbors or to loved ones, but to enemies as well. This is radically, heart-wrenchingly difficult, but brings us even closer to the mystery of the Cross, as well as to the sacrament of the Eucharist. We offer forgiveness to those who have hurt us, and seek forgiveness from those we have sinned against. Justice, forgiveness and penance will slowly but surely help to restore wholeness and shalom to our sinful and fallen world.
4. Love. Peace can only be achieved through love; it is truly a fruit of charity. Christ-like love of God, of neighbor and of enemy will help to bring Jesus' peace to this world. Such love is exemplified for disciples by the life, sacrifice and teaching of Christ the Suffering Servant. “Love will build peace if people feel the needs of others as their own and share what they have with others.”
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love. When good overcomes evil, love prevails and where love prevails, there peace prevails. This is the teaching of the Gospel, restated by the Second Vatican Council: “the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love.”
Charity is the source of our desire and prayer for peace. “Daily Mass and the daily Rosary and daily works of mercy ... are all one in the authentic Catholic Christian life and therefore must all be part of any authentic Catholic Christian peace movement.”
These four fundamental dispositions toward freedom, truth, justice and love—understood and incarnated in a Christian sense—help strengthen Christian communities and disciples to act as peacemakers in the spirit of Jesus, Prince of Peace.
Practices necessitate certain attitudes and skills. Attitudes include “dispositions, qualities of mind and character, affections, emotions.” Therefore, practices help practitioners to develop the skills and attitudes appropriate to carrying out that particular practice. Such skills can become virtues, “part of one’s character.” Furthermore, dispositions inspire a practitioner to move toward the vision of the practice and encourage the use of means appropriate to the vision. Dispositions and attitudes are therefore not only intellectual but affective as well.
Link: Catechism of the Catholic Church, #s 1803-1845
Link: Summa Theologiae of Thomas Aquinas, I-II, Qs 49-56 (on the topic of habits and virtues)
If piloting a passenger ship is taken as a generic example of a concrete practice, then related dispositions might include portraying a calm but commanding demeanor in front of the crew as well as the passengers. Engaging in the practice of Christian hospitality—welcoming those in need, practicing the works of mercy—develops and reinforces necessary virtues and capacities, such as generosity and humility.
Drawing on John XXIII, as mentioned above, John Paul II often spoke of four pillars of peace, which we might fruitfully reflect on as core dispositions necessary to Christ-like peacemaking. These dispositions and attitudes include freedom, truth, justice and love.
With the profound intuition that characterized him, John XXIII identified the essential conditions for peace in four precise requirements of the human spirit: truth, justice, love and freedom. Truth will build peace if every individual sincerely acknowledges not only his rights, but also his own duties towards others. Justice will build peace if in practice everyone respects the rights of others and actually fulfills his duties towards them. Love will build peace if people feel the needs of others as their own and share what they have with others, especially the values of mind and spirit which they possess. Freedom will build peace and make it thrive if, in the choice of the means to that end, people act according to reason and assume responsibility for their own actions.
Link: Compendium of the Social Doctrine of the Church, #s 197-208
1. Freedom. Freedom and peace are connected. It is God who gives to each one of us our freedom.
During this year dedicated to the Eucharist, may the sons and daughters of the Church find in the supreme sacrament of love the wellspring of all communion: communion with Jesus the Redeemer and, in him, with every human being. By Christ's death and resurrection, made sacramentally present in each Eucharistic celebration, we are saved from evil and enabled to do good. Through the new life which Christ has bestowed on us, we can recognize one another as brothers and sisters, despite every difference of language, nationality and culture. In a word, by sharing in the one bread and the one cup, we come to realize that we are ‘God's family’ and that together we can make our own effective contribution to building a world based on the values of justice, freedom and peace.
God desires that we freely choose him over all else. A Christian is called and graced to choose God's peace and his ways of peace freely. No one can force peace on us, nor can we impose it on others. We have freely received shalom and are to freely share it. This is never easy, particularly on our own. Yet we are not on our own: Christ has left us the sacraments, and Christ gave us brothers and sisters in faith.,
The Church calls us to look inside ourselves to discover the barriers that prevent us from freely being peacemakers—attitudes of fear, greed and malice; the desire for revenge; sins of pride, resentment, apathy and self-interest. In light of the above, we should consider whether by our example, our words or our actions, we are creating similar barriers to peace in those around us—in our neighbors, but also in our enemies. “Freedom will build peace and make it thrive if, in the choice of the means to that end, people act according to reason and assume responsibility for their own actions.”
2. Truth. “To build peace, it is necessary… to live in truth.” Peace truly describes the Kingdom of God proclaimed by Jesus, and peaceful the nature of those who live in the Kingdom.
Peace is a gift of God and at the same time a task which is never fully completed. And the driving force of evangelical peace is truth. Jesus revealed to man the full truth about man; he restores man in the truth about himself by reconciling him with God, by reconciling him with himself and by reconciling him with others. Truth is the driving power of peace because it reveals and brings about the unity of man with God, with himself and with others. Forgiveness and reconciliation are constitutive elements of the truth which strengthens peace and which builds up peace.
Peace rests on a humble recognition of the truth of God’s transcendence and of man’s inherent dignity as made in the image and likeness of God (Gen 1:26-27). God endows each human being with intrinsic and equal dignity. Peace with God, oneself and others can only be built on the recognition of this inherent dignity in ourselves and in others. The building up of peace and reconciliation demands that we look for God's stamp in every human being—neighbor and enemy—because it is truly present. The sacraments and the shared life of disciples united in Christ help to build up the virtues necessary to see the image of God in the other.
3. Justice. Peace builds on justice, the promotion of the common good. Peace “is rightly and appropriately called 'an enterprise of justice' (Is 32:7).” Justice restores creation and humankind to its divine order or shalom. Jesus, the only-begotten Son of God, teaches his disciples about God's justice: “ Which of these three ... was neighbor? ... The scholar of the law answered, 'The one who treated him with mercy.' Jesus said to him, 'Go and do likewise' ” (cf. Lk 10:25-37).
To build peace, we are to seek God's will in all things. This will help us strive to act with justice and mercy towards all—every neighbor and every enemy—even when others do not treat us mercifully, and even when it seems futile in our estimation. We are called and graced as Christian disciples to live justly, doing good for others, freely sharing God's gifts to us—both material and spiritual—with those in need, because this is what God calls us to. The early Church continues to shine for us as an example of such justice, not justice as the world sees it but as Christ Jesus lived it. Though we so often fail at this, the call and the grace is to keep trying.
The establishment or restoration of justice most often is to be accompanied by forgiveness, because injustice is a result of sin. The Christian is called to extend forgiveness to all, not just to neighbors or to loved ones, but to enemies as well. This is radically, heart-wrenchingly difficult, but brings us even closer to the mystery of the Cross, as well as to the sacrament of the Eucharist. We offer forgiveness to those who have hurt us, and seek forgiveness from those we have sinned against. Justice, forgiveness and penance will slowly but surely help to restore wholeness and shalom to our sinful and fallen world.
4. Love. Peace can only be achieved through love; it is truly a fruit of charity. Christ-like love of God, of neighbor and of enemy will help to bring Jesus' peace to this world. Such love is exemplified for disciples by the life, sacrifice and teaching of Christ the Suffering Servant. “Love will build peace if people feel the needs of others as their own and share what they have with others.”
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love. When good overcomes evil, love prevails and where love prevails, there peace prevails. This is the teaching of the Gospel, restated by the Second Vatican Council: “the fundamental law of human perfection, and consequently of the transformation of the world, is the new commandment of love.”
Charity is the source of our desire and prayer for peace. “Daily Mass and the daily Rosary and daily works of mercy ... are all one in the authentic Catholic Christian life and therefore must all be part of any authentic Catholic Christian peace movement.”
These four fundamental dispositions toward freedom, truth, justice and love—understood and incarnated in a Christian sense—help strengthen Christian communities and disciples to act as peacemakers in the spirit of Jesus, Prince of Peace.
Patterns of action
A shared vision and shared dispositions take shape in concrete acts by persons, individually and communally. Patterns of action carried out over time can be thought of as ongoing stories of connected events and experiences. Tilley notes that such patterns of action within a practice are necessarily intentional acts, and so must be carried out in freedom. Note the connection to the disposition of freedom, which is one of the pillars of peace.
Link: Catechism of the Catholic Church, # 1749.
Link: Summa Theologiae of Thomas Aquinas, I-II, Q 6 (on the topic of voluntary human acts)
Such patterns of action are connected to the vision and dispositions of a particular practice. Beliefs shape actions; Christian beliefs shape Christian acts. For example, genuflecting before the Blessed Sacrament makes sense as an action when connected to a belief (vision) that Christ is present in the host and when connected to the disposition of humility.
Practices are communal, not private. We typically learn what a practice is by seeing it in action within a community. As Yves Congar point out, “The dialogue with the Word is realized in each Christian, but it is incomplete and only fully what God wishes it to be when realized within the whole body.”
In my experience, Christian peacemaking actions start small, as new daily or weekly habits, and only slowly help to build disciples up to be able to respond more and more, and in increasingly difficult situations, to the vocation of peace. No one starts out as a Dorothy Day or an Oscar Romero; it takes grace, membership in the Church, time, intent, and practice. How can we see these small actions? Examples might include parents who teach and role model to their children a nightly examination of conscience, or who set aside regular time to practice family forgiveness and reconciliation around the dinner table before the evening meal starts. This may remind us of the monastic practice of the “chapter of faults.”
To take another example: in many Amish communities, their Lord’s Supper is celebrated less frequently, and requires a period of preparation (e.g., over five or six weeks). If the bishop of a local community knows that there is discord among certain members of that community, he can delay the celebration of the Lord’s Supper until the members reconcile, and will affirm as such during worship. This is one liturgical and communal application of Jesus’ instructions in Matthew 5:21-24.
During the Mass, we may consciously develop the habit of reminding ourselves, before receiving, that one of the names in the early Church for the Eucharist was pax, peace. Ancient traditions which surround the ‘kiss of peace’ during Mass may also prove to be instructive, even if no longer practiced. For example, the priest-celebrant used to kiss the corporal or even the host, then offer the kiss of peace to the deacon, who would then offer it to the next clergy on the altar, and so on. Kissing the corporal or host, then offering the kiss of peace, was a visible reminder of from whom our peace truly comes. Another ancient practice during Mass in some areas was the use of a small plaque, called a pax board, which was kissed during Mass by the priest-celebrant then brought to the altar rail for those in the congregation to kiss.
Christian peacemaking therefore may consist of many shared patterns of actions, such as:
• forgiveness,
• asking for forgiveness; initiating a process of forgiveness, rather than waiting for someone else to do it (cf. Mt 5:23),
• willingness to help others reconcile (cf. Mt 18:16), rather than think “oh, that’s a private matter”; forgiveness is a concern of the whole Church (cf. Mt 18:17),
• regular reception of the sacrament of reconciliation,
• engaging in dialogue and/or conflict resolution within a Christian community (Mt 18:15-20),
• restorative justice,
• carrying out the spiritual and corporal works of mercy, in small ways and big, particularly with fellow Christians,
• practicing hospitality,
• proclaiming the Gospel in deed and word, at home and in society (cf. Dt 6:7),
• praying specifically and concretely for one’s enemies, in private as well as liturgical prayer,
• loving one’s enemies and one’s neighbors,
• studying the lives of holy peacemakers to learn from their example,
• asking the saints (such as St. Francis or St.Therese) to intercede for you, that you may receive the necessary graces to be(come) a peacemaker in the spirit of Jesus,
• starting a Bible study or book club on Christian peace and peacemaking,
• if you are a teacher or a catechist, teach about shalom,
• a wholehearted embrace of the beatitude of poverty,
• speaking up for the lowly and vulnerable,
• sharing your testimony about the Prince of Peace, including in public,
• a proper Christian embrace of the suffering that often results from Christian actions in a fallen world (taking up one’s Cross).
• The lives of the saints beautifully exemplify for us these and other patterns of action tied to Christian peacemaking. Spotlight: Dom Virgil Michel brought out the living link between liturgy and social justice; this is evident in his writings, and in the journal he started, Orate Fratres (now published as Worship)
A shared vision and shared dispositions take shape in concrete acts by persons, individually and communally. Patterns of action carried out over time can be thought of as ongoing stories of connected events and experiences. Tilley notes that such patterns of action within a practice are necessarily intentional acts, and so must be carried out in freedom. Note the connection to the disposition of freedom, which is one of the pillars of peace.
Link: Catechism of the Catholic Church, # 1749.
Link: Summa Theologiae of Thomas Aquinas, I-II, Q 6 (on the topic of voluntary human acts)
Such patterns of action are connected to the vision and dispositions of a particular practice. Beliefs shape actions; Christian beliefs shape Christian acts. For example, genuflecting before the Blessed Sacrament makes sense as an action when connected to a belief (vision) that Christ is present in the host and when connected to the disposition of humility.
Practices are communal, not private. We typically learn what a practice is by seeing it in action within a community. As Yves Congar point out, “The dialogue with the Word is realized in each Christian, but it is incomplete and only fully what God wishes it to be when realized within the whole body.”
In my experience, Christian peacemaking actions start small, as new daily or weekly habits, and only slowly help to build disciples up to be able to respond more and more, and in increasingly difficult situations, to the vocation of peace. No one starts out as a Dorothy Day or an Oscar Romero; it takes grace, membership in the Church, time, intent, and practice. How can we see these small actions? Examples might include parents who teach and role model to their children a nightly examination of conscience, or who set aside regular time to practice family forgiveness and reconciliation around the dinner table before the evening meal starts. This may remind us of the monastic practice of the “chapter of faults.”
To take another example: in many Amish communities, their Lord’s Supper is celebrated less frequently, and requires a period of preparation (e.g., over five or six weeks). If the bishop of a local community knows that there is discord among certain members of that community, he can delay the celebration of the Lord’s Supper until the members reconcile, and will affirm as such during worship. This is one liturgical and communal application of Jesus’ instructions in Matthew 5:21-24.
During the Mass, we may consciously develop the habit of reminding ourselves, before receiving, that one of the names in the early Church for the Eucharist was pax, peace. Ancient traditions which surround the ‘kiss of peace’ during Mass may also prove to be instructive, even if no longer practiced. For example, the priest-celebrant used to kiss the corporal or even the host, then offer the kiss of peace to the deacon, who would then offer it to the next clergy on the altar, and so on. Kissing the corporal or host, then offering the kiss of peace, was a visible reminder of from whom our peace truly comes. Another ancient practice during Mass in some areas was the use of a small plaque, called a pax board, which was kissed during Mass by the priest-celebrant then brought to the altar rail for those in the congregation to kiss.
Christian peacemaking therefore may consist of many shared patterns of actions, such as:
• forgiveness,
• asking for forgiveness; initiating a process of forgiveness, rather than waiting for someone else to do it (cf. Mt 5:23),
• willingness to help others reconcile (cf. Mt 18:16), rather than think “oh, that’s a private matter”; forgiveness is a concern of the whole Church (cf. Mt 18:17),
• regular reception of the sacrament of reconciliation,
• engaging in dialogue and/or conflict resolution within a Christian community (Mt 18:15-20),
• restorative justice,
• carrying out the spiritual and corporal works of mercy, in small ways and big, particularly with fellow Christians,
• practicing hospitality,
• proclaiming the Gospel in deed and word, at home and in society (cf. Dt 6:7),
• praying specifically and concretely for one’s enemies, in private as well as liturgical prayer,
• loving one’s enemies and one’s neighbors,
• studying the lives of holy peacemakers to learn from their example,
• asking the saints (such as St. Francis or St.Therese) to intercede for you, that you may receive the necessary graces to be(come) a peacemaker in the spirit of Jesus,
• starting a Bible study or book club on Christian peace and peacemaking,
• if you are a teacher or a catechist, teach about shalom,
• a wholehearted embrace of the beatitude of poverty,
• speaking up for the lowly and vulnerable,
• sharing your testimony about the Prince of Peace, including in public,
• a proper Christian embrace of the suffering that often results from Christian actions in a fallen world (taking up one’s Cross).
• The lives of the saints beautifully exemplify for us these and other patterns of action tied to Christian peacemaking. Spotlight: Dom Virgil Michel brought out the living link between liturgy and social justice; this is evident in his writings, and in the journal he started, Orate Fratres (now published as Worship)
Tradition
How might we describe a tradition? Traditions are networks of practices carried out over time by a community. Tradition involves the handing on of specific tradita (e.g., skills, virtues, doctrines, beliefs, practices, etc.), as well as traditio, the process of handing on.
Link: Catechism of the Catholic Church, #s 74-84
A tradition is an enduring set of practices that incorporates the components of vision, dispositions and patterns of action. A living tradition is not static, and must be received and then incarnated in each generation of the community. A tradition that endures over time and is shared among a community will be both universal and particular: universal across time and across the community, and particular in its expression in this particular moment within this particular community or even for this particular member of that community.
The question is, how can we act as peacemakers in our time and place? Catholicism has a long tradition of peacemaking—both within (i.e., with other Christians) and without (i.e., with non-Christians) the Church. Christian tradition is to be consistent with the apostolic faith while remaining ever new—received, lived within changing circumstances, and handed on to new Christian generations. Our practice of peacemaking is to be obediently faithful to the example of Jesus and the Apostles while clearly responding to the problems of today, to the signs of our times.Link: Gaudium et Spes (on the topic of the ‘signs of the times’)
Practitioners learn a tradition through participation in a local community. Traditions give us ways of communicating certain ideas and practices. They shape those who live in them, in continuity with past practitioners but also with future practitioners. One of theologian John Thiel’s criteria for the “canonicity” of a particular Christian tradition is the degree of that tradition’s “community-forming power.” How well does a certain practice or tradition help strengthen a community’s bonds?
Authentic traditions can be expressed in new ways in new contexts. Such a process is not only inevitable but also necessary in the face of new “signs of the times.”
Traditions confer identity on a community: “To be a disciple of Christ is to be a member of his body, to take the stories of the Christian tradition and adapt or adopt them to be one’s own story.” Christian traditions draw on multiple true stories or narratives, from Revelation, Scripture, and Tradition, as well as narratives expounded upon in Church teaching.Religious traditions must engage with questions of grammar, imagination, memory and authority.
How might we describe a tradition? Traditions are networks of practices carried out over time by a community. Tradition involves the handing on of specific tradita (e.g., skills, virtues, doctrines, beliefs, practices, etc.), as well as traditio, the process of handing on.
Link: Catechism of the Catholic Church, #s 74-84
A tradition is an enduring set of practices that incorporates the components of vision, dispositions and patterns of action. A living tradition is not static, and must be received and then incarnated in each generation of the community. A tradition that endures over time and is shared among a community will be both universal and particular: universal across time and across the community, and particular in its expression in this particular moment within this particular community or even for this particular member of that community.
The question is, how can we act as peacemakers in our time and place? Catholicism has a long tradition of peacemaking—both within (i.e., with other Christians) and without (i.e., with non-Christians) the Church. Christian tradition is to be consistent with the apostolic faith while remaining ever new—received, lived within changing circumstances, and handed on to new Christian generations. Our practice of peacemaking is to be obediently faithful to the example of Jesus and the Apostles while clearly responding to the problems of today, to the signs of our times.Link: Gaudium et Spes (on the topic of the ‘signs of the times’)
Practitioners learn a tradition through participation in a local community. Traditions give us ways of communicating certain ideas and practices. They shape those who live in them, in continuity with past practitioners but also with future practitioners. One of theologian John Thiel’s criteria for the “canonicity” of a particular Christian tradition is the degree of that tradition’s “community-forming power.” How well does a certain practice or tradition help strengthen a community’s bonds?
Authentic traditions can be expressed in new ways in new contexts. Such a process is not only inevitable but also necessary in the face of new “signs of the times.”
Traditions confer identity on a community: “To be a disciple of Christ is to be a member of his body, to take the stories of the Christian tradition and adapt or adopt them to be one’s own story.” Christian traditions draw on multiple true stories or narratives, from Revelation, Scripture, and Tradition, as well as narratives expounded upon in Church teaching.Religious traditions must engage with questions of grammar, imagination, memory and authority.
Grammar
One of the primary meanings of grammar concerns the rules of usage in speaking and writing: how words should be used, how they should relate in a sentence, etc. Another definition of grammar speaks to the fundamental principles of an art or science. It is this second definition that concerns us in this paper. Grammar, the guidelines for understanding and participating in a tradition, relates to the three fundamental elements of a tradition: vision, dispositions, and action.
Rules and grammar “guide the practice, govern behaviors, shape attitudes, and prescribe the beliefs involved in the practice.” Grammar should help us to identify the connections between and among the different aspects of a practice, e.g., how a vision will shape a particular act, how a particular act can reinforce a belief or disposition, how a shared vision gives meaning to acts, and so on.
Grammar initially grows out of the experiences of a (new) shared practice. In terms of learning a practice, though, grammar mostly come first for initiates (or new disciples, in a Christian context), as a practical heuristic. Even so, practices will be best understood against the backdrop of good examples incarnated by a community of practitioners.
One of the primary meanings of grammar concerns the rules of usage in speaking and writing: how words should be used, how they should relate in a sentence, etc. Another definition of grammar speaks to the fundamental principles of an art or science. It is this second definition that concerns us in this paper. Grammar, the guidelines for understanding and participating in a tradition, relates to the three fundamental elements of a tradition: vision, dispositions, and action.
Rules and grammar “guide the practice, govern behaviors, shape attitudes, and prescribe the beliefs involved in the practice.” Grammar should help us to identify the connections between and among the different aspects of a practice, e.g., how a vision will shape a particular act, how a particular act can reinforce a belief or disposition, how a shared vision gives meaning to acts, and so on.
Grammar initially grows out of the experiences of a (new) shared practice. In terms of learning a practice, though, grammar mostly come first for initiates (or new disciples, in a Christian context), as a practical heuristic. Even so, practices will be best understood against the backdrop of good examples incarnated by a community of practitioners.
Imagination
Traditions are not unchanging but must be lived by their community: “discipleship is a matter of imagination, of creatively extending the patterns set in the Jesus-movement in the first century into new times and places.” Tilley names three related aspects of Catholic imagination: analogical imagination, sacramental imagination and incarnational imagination. First, Tilley describes Catholic imagination as analogical: “and ... and” rather than “either ... or.” Jesus is God and man; the Eucharist is bread and Body. Peacemaking is corporal and spiritual. Second, all creation and all humanity are sacramental: the divine presence and grace can be discerned in creation as well as in human action. Peacemaking itself is to be a response to grace as well as a sign of God’s grace in the world. Third, the imagination of Catholic tradition is incarnational. The Creator became part of creation. The lived tradition of the Gospel stems from and draws us back to Jesus who is Prince of Peace. Peacemaking is incarnational; it is to act in this world as the hands and feet of Christ who is our peace.
Thiel highlights the necessity of faithful imagination, an imagination in continuity with its origins while remaining open to authentic development. This leads us to the element of shared memory within a Christian community.
Traditions are not unchanging but must be lived by their community: “discipleship is a matter of imagination, of creatively extending the patterns set in the Jesus-movement in the first century into new times and places.” Tilley names three related aspects of Catholic imagination: analogical imagination, sacramental imagination and incarnational imagination. First, Tilley describes Catholic imagination as analogical: “and ... and” rather than “either ... or.” Jesus is God and man; the Eucharist is bread and Body. Peacemaking is corporal and spiritual. Second, all creation and all humanity are sacramental: the divine presence and grace can be discerned in creation as well as in human action. Peacemaking itself is to be a response to grace as well as a sign of God’s grace in the world. Third, the imagination of Catholic tradition is incarnational. The Creator became part of creation. The lived tradition of the Gospel stems from and draws us back to Jesus who is Prince of Peace. Peacemaking is incarnational; it is to act in this world as the hands and feet of Christ who is our peace.
Thiel highlights the necessity of faithful imagination, an imagination in continuity with its origins while remaining open to authentic development. This leads us to the element of shared memory within a Christian community.
Memory
Faithful imagination has to be rooted in something real. The imagination of the Christian tradition must tie back to the apostolic community created by Jesus. The memory of this foundation is to be incarnated in the actual practice of the community of disciples today. “Memories are carried by a community. To remember who Jesus was and what he did is a practice of discipleship. The practices of discipleship are public and social. They are shared by a group of committed practitioners who have learned how to engage in the practices and how to pass them on.”
Link: Summa Theologiae of Thomas Aquinas, I, Q 79, Articles 6 and 7 (on the topic of memory)Authority
For practices and traditions to endure, Christian communities need authentic ways to make authoritative decisions. Christian communities and practitioners therefore are to bear in mind their shared responsibility to God and to authentic sources (fontes) of Tradition., Such responsibilities imply making decisions in unity with: Scripture, the apostles, the Church and the Church’s faith and the Magisterium., Authentic decision-making and authority call for a constant turning to: the prayers and liturgies of the Church, her pastors, the rhythm of the Church year, and the lives of the saints.
Faithful imagination has to be rooted in something real. The imagination of the Christian tradition must tie back to the apostolic community created by Jesus. The memory of this foundation is to be incarnated in the actual practice of the community of disciples today. “Memories are carried by a community. To remember who Jesus was and what he did is a practice of discipleship. The practices of discipleship are public and social. They are shared by a group of committed practitioners who have learned how to engage in the practices and how to pass them on.”
Link: Summa Theologiae of Thomas Aquinas, I, Q 79, Articles 6 and 7 (on the topic of memory)Authority
For practices and traditions to endure, Christian communities need authentic ways to make authoritative decisions. Christian communities and practitioners therefore are to bear in mind their shared responsibility to God and to authentic sources (fontes) of Tradition., Such responsibilities imply making decisions in unity with: Scripture, the apostles, the Church and the Church’s faith and the Magisterium., Authentic decision-making and authority call for a constant turning to: the prayers and liturgies of the Church, her pastors, the rhythm of the Church year, and the lives of the saints.
Christian Practices
The elements of a shared practice are not so easily distinguished, because practices are holistic. Christian practices are to take Christ as their model, and are dependent on the life-giving gift of grace through the power of the Holy Spirit, on God working in and through person and community.
Shared practices are to be tied to the needs and conditions of the human person. For example, Christian practices respond to both the universal and particular, to particular moments in particular places, across generations and societies. In response to divine revelation and open to the gifts of grace, they play out in the messiness of the now-and-not yet. They may be the work of but a minute, yet can be repeated day after day, week after week, year after year, generation after generation. Peace is most often the fruit of long and hard work over time by many people, not solely the result of a single action by a single person. Each person’s acts are important, but Christian peacemaking grows best out of a shared, communal practice.
Practices are part of a whole, a “way of life,” not just their discrete elements of vision, disposition, act, memory, imagination and authority. This is not to say that there are never gaps among these elements or within a community of practitioners. As fallen human beings, we experience such breaks and gaps every day of our lives. The effects of the Fall, our actual sins, cause gaps and also sneak into the gaps. We remember that it is the divine activity of God that saves, not our own. Jesus creates peace, not us. We receive it as a gift and are to share this gift with others.
The reality of a network of practices, though not our contemporary language of practice, has been part of the way of life and the teaching of the Christian community since her beginning. Distinctive Christian practices, the example of the lives of Christians coming together and living in response to God’s grace, have often been the primary form of evangelization, charity, service, liturgy and formation., The Christian practice of peacemaking in today’s world, too often torn apart by fear and violence, is a light to the world and an invitation to turn and follow Jesus. This is one of the challenges and opportunities for the Church in the twenty-first century.
The elements of a shared practice are not so easily distinguished, because practices are holistic. Christian practices are to take Christ as their model, and are dependent on the life-giving gift of grace through the power of the Holy Spirit, on God working in and through person and community.
Shared practices are to be tied to the needs and conditions of the human person. For example, Christian practices respond to both the universal and particular, to particular moments in particular places, across generations and societies. In response to divine revelation and open to the gifts of grace, they play out in the messiness of the now-and-not yet. They may be the work of but a minute, yet can be repeated day after day, week after week, year after year, generation after generation. Peace is most often the fruit of long and hard work over time by many people, not solely the result of a single action by a single person. Each person’s acts are important, but Christian peacemaking grows best out of a shared, communal practice.
Practices are part of a whole, a “way of life,” not just their discrete elements of vision, disposition, act, memory, imagination and authority. This is not to say that there are never gaps among these elements or within a community of practitioners. As fallen human beings, we experience such breaks and gaps every day of our lives. The effects of the Fall, our actual sins, cause gaps and also sneak into the gaps. We remember that it is the divine activity of God that saves, not our own. Jesus creates peace, not us. We receive it as a gift and are to share this gift with others.
The reality of a network of practices, though not our contemporary language of practice, has been part of the way of life and the teaching of the Christian community since her beginning. Distinctive Christian practices, the example of the lives of Christians coming together and living in response to God’s grace, have often been the primary form of evangelization, charity, service, liturgy and formation., The Christian practice of peacemaking in today’s world, too often torn apart by fear and violence, is a light to the world and an invitation to turn and follow Jesus. This is one of the challenges and opportunities for the Church in the twenty-first century.
The Pilgrim Church
As bearers of and witnesses to the Risen Christ, as missionaries in the footsteps of Christ, as a pilgrim Church in the service of reconciliation and peace, where might we begin to find hope in the century that lies ahead of us?
• In an increased formation (human, spiritual, intellectual, emotional) in concrete Christian peacemaking practices: within our families, Catholic schools, parishes, seminaries, universities, religious congregations, liturgical celebrations, and sacramental preparation programs. Indeed, Benedict XVI pointed to peacemaking as part of the new evangelization:
Religious communities are involved in a special way in this immense task of education for peace. The Church believes that she shares in this great responsibility as part of the new evangelization, which is centered on conversion to the truth and love of Christ and, consequently, the spiritual and moral rebirth of individuals and societies. Encountering Jesus Christ shapes peacemakers, committing them to fellowship and to overcoming injustice.
• In a deeper study of and commitment to a vision of peace and peacemaking that is distinctly Christian.
• In local churches and Christian communities which help disciples to cultivate the dispositions which sustain peacemaking.
• In the shared peacemaking actions of Christian communities and disciples, from the very local to the global.
• In the obedient witness of the Church to her Lord, the Prince of Peace.
• In authentic ecumenical efforts of dialogue, reconciliation and peacemaking.
• In a greater ‘seamless garment’ unity between and among various peacemaking efforts (around war, violence, abortion, capital execution, euthanasia, assisted suicide, and so on).
As bearers of and witnesses to the Risen Christ, as missionaries in the footsteps of Christ, as a pilgrim Church in the service of reconciliation and peace, where might we begin to find hope in the century that lies ahead of us?
• In an increased formation (human, spiritual, intellectual, emotional) in concrete Christian peacemaking practices: within our families, Catholic schools, parishes, seminaries, universities, religious congregations, liturgical celebrations, and sacramental preparation programs. Indeed, Benedict XVI pointed to peacemaking as part of the new evangelization:
Religious communities are involved in a special way in this immense task of education for peace. The Church believes that she shares in this great responsibility as part of the new evangelization, which is centered on conversion to the truth and love of Christ and, consequently, the spiritual and moral rebirth of individuals and societies. Encountering Jesus Christ shapes peacemakers, committing them to fellowship and to overcoming injustice.
• In a deeper study of and commitment to a vision of peace and peacemaking that is distinctly Christian.
• In local churches and Christian communities which help disciples to cultivate the dispositions which sustain peacemaking.
• In the shared peacemaking actions of Christian communities and disciples, from the very local to the global.
• In the obedient witness of the Church to her Lord, the Prince of Peace.
• In authentic ecumenical efforts of dialogue, reconciliation and peacemaking.
• In a greater ‘seamless garment’ unity between and among various peacemaking efforts (around war, violence, abortion, capital execution, euthanasia, assisted suicide, and so on).
Conclusion
“And the LORD said, ‘What have you done? The voice of your brother's blood is crying to me from the ground’ ” (Gen 4:10). The history of the twentieth century cries out to us with the bloodshed, even by Christians and tragically sometimes with the blessing of Church leaders, as a result of war, bombing, revolution, terrorism, genocide, abortion, and execution. With hindsight and prayerful reflection, such darkness may make those twentieth-century voices who did cry out for peace shine even more brightly for us in our world today. “As long as I have breath within me I shall cry out: ‘Peace, in the name of God!’ ”
By grace, some in the twentieth century did raise their voices for peace, faithfully echoing the call of Jesus, Prince of Peace and Son of God. We lament and repent of those times, however, when Christian disciples and Churches listened to other voices, to wolves in sheep’s clothing. Our challenge today is to open our ears, so that we can begin to hear these voices of peace in our own time and place, and to strive to become a voice for peace ourselves: from pulpits and in writing, in our homes and workplaces, in our cities and towns, in our schools and neighborhoods, in prayer and worship, in our dioceses and parishes, in congregations and lay movements, and in our church communities. Our challenges are to share the gift of peace with a world that is so hungry for it, and to faithfully hand on the Gospel of peace to the next generation of disciples.
Ever thankful for the divine gift of shalom, therefore, we pray for the grace to receive and share the gift of peace; we pray for the grace to be united in our efforts as peacemakers; we pray for the grace to be open to the gift of shalom received through the sacraments–that we may truly become peacemakers, beacons of light and bearers of salt (Mk 9:50).
(P)rayer for peace is not an afterthought to the work of peace. It is of the very essence of building the peace of order, justice, and freedom. To pray for peace is to open the human heart to the inroads of God's power to renew all things.
Amen!
“And the LORD said, ‘What have you done? The voice of your brother's blood is crying to me from the ground’ ” (Gen 4:10). The history of the twentieth century cries out to us with the bloodshed, even by Christians and tragically sometimes with the blessing of Church leaders, as a result of war, bombing, revolution, terrorism, genocide, abortion, and execution. With hindsight and prayerful reflection, such darkness may make those twentieth-century voices who did cry out for peace shine even more brightly for us in our world today. “As long as I have breath within me I shall cry out: ‘Peace, in the name of God!’ ”
By grace, some in the twentieth century did raise their voices for peace, faithfully echoing the call of Jesus, Prince of Peace and Son of God. We lament and repent of those times, however, when Christian disciples and Churches listened to other voices, to wolves in sheep’s clothing. Our challenge today is to open our ears, so that we can begin to hear these voices of peace in our own time and place, and to strive to become a voice for peace ourselves: from pulpits and in writing, in our homes and workplaces, in our cities and towns, in our schools and neighborhoods, in prayer and worship, in our dioceses and parishes, in congregations and lay movements, and in our church communities. Our challenges are to share the gift of peace with a world that is so hungry for it, and to faithfully hand on the Gospel of peace to the next generation of disciples.
Ever thankful for the divine gift of shalom, therefore, we pray for the grace to receive and share the gift of peace; we pray for the grace to be united in our efforts as peacemakers; we pray for the grace to be open to the gift of shalom received through the sacraments–that we may truly become peacemakers, beacons of light and bearers of salt (Mk 9:50).
(P)rayer for peace is not an afterthought to the work of peace. It is of the very essence of building the peace of order, justice, and freedom. To pray for peace is to open the human heart to the inroads of God's power to renew all things.
Amen!
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RESPONSES TO THIS CHAPTER:
Response of Sean Hurt:
This is a compilation of my thoughts on the Tumenski peacemaking chapter. The italicized sentences are quotes from the chapter indicating the passage I’m commenting on, followed by my comment.
Ben Salmon was a Catholic conscientious objector to World War I, who suffered…
Ok, I know that the author starts this list with a statement that it cannot possibly be exhaustive. But it seems like we discuss a handful of Catholic martyrs in Nazi Germany, and say nothing about the thousands of Jehovah’s Witnesses who, given the option of renouncing Christ, chose death, torture, and imprisonment ..
Peace is possible…
It’s funny how radical this sounds to the ears of young people. It’s an age of such cynicism, where so many promising –isms of the previous century failed to produce their utopias. Unlike previous generations, I feel ours has so little hope for a better world. What is it that young people look forward to? There is no particular political philosophy that we look to for salvation; and more and more, the youth identify as nonreligious. My wife and I discuss this question: who is the savior of this generation? I think, more and more, the answer is, “oneself.” So, that simple axiom, peace is possible, sounds refreshing—even extreme because it is a compelling vision, but one whose fruition lies beyond individual effort.
Peace is not merely the absence of conflict…
I agree with the point made in this paragraph. There’s a broader sense of the word, peace—I’ve heard it termed “positive peace.” Absence of conflicts is such a superficial indicator of what boils beneath the surface. We wouldn’t, for example, say there was “peace” between slaves and slaveholders in the antebellum days, nor in the days of Jim Crow. Presently, in a time of brutal, mass-incarceration of blacks, should we say there is peace for African-Americans in this country? That’s the thing though. In the absence of outward conflict, it’s easy to miss the absence of Peace
“The Church calls us to look inside ourselves to discover the barriers that prevent us from freely being peacemakers... assume responsibility for our own actions.”
I’ve found this sort of introspection very important. In our everyday interactions we inevitably embroil ourselves in conflicts which damage human solidarity. It’s good to look hard at what role we play in a conflict. Are we really playing the part of peace maker, or are we embroiling ourselves in fruitless and hurtful argument? In conflicts, we are not hapless victims; for the most part, conflicts that we’re involved in continue solely with our own active participation. Frequently, when I start arguing heatedly with my wife, I realize that, at any time, I can stop saying hurtful things, turn around, and make peace and make the discussion constructive instead of divisive.
And the driving force of evangelical peace is truth… Forgiveness and reconciliation are constitutive elements of the truth which strengthens peace and which builds up peace.
As the author stated before, it takes much introspection to realize the deep wounds in our hearts that inspired anger and discord in the first place. There are so many lies that we build up around ourselves for emotional security or protection and we can be tempted into conflict by one simply undermining these lies. It’s wonderful when we can drop the subterfuge, acknowledge the truth, and see ourselves as broken, wounded little children, and ask Jesus to heal us—to put us back together. I’ve found that he will always help mend our broken, fallen selves in this way.
To build peace, we are to seek God's will in all things…
I’m sorry if this is only tangentially related, but again and again I come back to the phrase stated above. Not just regarding peace, but all aspects of this religion. Similar to how Jesus instructs us to seek first the kingdom of God and then these other (material) things will come, I feel like we must first abandon ourselves to God’s will and then the resolve to work towards peace will come. In my early stage of faith, I’ve come to regard abandonment to God’s will as the central struggle. Those are easy words to speak. To truly live them is difficult, when you consider that God might call you to prison, death, torture, etc., for the sake of peace. I find myself holding back when I say “thy kingdom come; thy will be done” and really meaning, “My will be done” or “Thy will be done, but on my terms.”
This will help us strive to act with justice and mercy towards all—every neighbor and every enemy—even when others do not treat us mercifully, and even when it seems futile in our estimation.
I have some thoughts on this part about futility. As a Peace Corps volunteer, you live with this problem every day. You’re striving to help people and to amend the unimaginable suffering that surrounds you, but the problem is so massive; you’re paralyzed by your own perception of impotency. The situation seems irreparable and effort futile.
In those situations I had some things about which I’d remind myself: there’s more to mankind than just material things. A gesture of peace that does not have a direct effect can make a profound impact on people around you, as well as yourself. If you take, for example, the problem of a homeless man, how much of the problem is material? Definitely he’s stuck in a financial rut, but that may only be half of it. Maybe the other half is the fact that a thousand people pass him every day and don’t look twice. What does that do to a man’s soul? There’s something very valuable in making a gesture of mercy to street people—just to prove to them that they’re worth something and that people can care about them. So, maybe a small act of mercy does not improve their material state much, but has a valuable internal impact.
Before my conversion, Ronda used to pass down all this Catholic literature to me trying to make a subtle influence. Those material things she gave me never worked, but what touched me was her simple, joyful morning greetings, “Good morning, God bless you!” She’d say that to me every morning, and her joy pierced me. We could go on and on with examples, but the point is: as a single individual, you’re only one person with one person’s material influence, but as a soul you can influence all the souls that surround you in a profound but invisible way.
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love.
So, this idea of conquering evil with good perfectly illuminates what I was trying to say above. If you acknowledge only the superficial material aspects of action and consequence, this whole notion of good conquering evil is just so ridiculous. A contemporary social-commentator, Derrick Jensen, has parodied this and makes quite a convincing case. It does seem ridiculous; it does seem futile to ask, “So should we have conquered Hitler’s war machine with love?”
But throughout history, how many would-be-Hitlers never got off the ground because people of peace and goodwill refused to fight? And if violent people want to kill each other for violence’s sake then why should that tempt us into violence? If there are warmongers on one side there will be warmongers on the other willing to fight them.
This truth is so clear to me now. As a socialist I blamed the lack of peace and justice on other people. These were the evil people that only need to be eliminated to establish justice on Earth. As a Christian, we see evil as something omnipresent, separate from humanity rather than a product of humanity. It exists within each of us, and so the struggle to conquer evil with love is both internal and external. Now I set my crosshairs on evil, the real enemy. Peace will prevail only when all of us are peacemakers.
The building up of peace and reconciliation demands that we look for God's stamp in every human being—neighbor and enemy— because it is truly present.
I love this truth. Regarding the topic of peace I ascribe high importance to it. When we realize the beautiful truth that each and every person was willed into life by our Creator (especially our enemies), then we can truly value all human life and affirm all people’s humanity. This fact, along with prayer for the people we hate or dislike, is a powerful approach to loving our enemies and Jesus’ commandment to love our neighbors.
Beliefs shape actions; Christian beliefs shape Christian acts.
Just from my own personal introspection, I don’t think the relationship between belief and action is simple like this. I think the causality can flow the other direction. I don’t know, but I often wonder how many of our beliefs are there and have always been there, but we never realized that we believe them. I certainly felt this way about belief in God and Jesus. It was my actions— impulsive prayer and a clouded searching that informed me of my beliefs. In other words, actions informed me of my beliefs. How do we know what we believe? I’m not asking the basic epistemological question. I’m just saying that, for me at least, I can’t know about anyone else, it’s not always clear to me what I believe and sometimes it’s my own actions that clue me in.
In my experience, Christian peacemaking actions start small, as new daily or weekly habits, and only slowly help to build disciples up to be able to respond more and more.
I agree with this point. Another thing, the author reminds us, “No one starts out as Dorothy Day.” That’s true, but also remember that, when we look at Dorothy Day, we see a lifetime of work. When I was in Peace Corps, I often felt like I was doing nothing and accomplishing nothing. However, two years of work added up, and at the end, when I reported my accomplishments, I was shocked. Looking at those years summarized on paper, it seems like I got so much done. If I could have shown that paper to myself two years earlier, and asked, “One volunteer accomplished all this, can you do the same?” I might have said, “Oh that’s impossible for me!” Even Dorothy Day herself purportedly said, “Don't call me a saint. I don't want to be dismissed so easily.”
Ancient traditions which surround the ‘kiss of peace’ during Mass.
I find these ancient traditions and liturgies so beautiful and enlightening (especially the thought of passing on the kiss of peace that comes from Christ). I love all the varied traditions in this religion. I talk a lot to Ronda about this. There are these warm, folksy Masses, high mass, Latin Mass, charismatic Mass and all of the various Eastern Catholic rites. The Church is so rich and I love that she allows this rich diversity in the liturgy. I hope that people try the different traditions. I know of some groups at my parish who attend an Eastern Catholic Mass once a month as a sign of solidarity. I think that’s important. I go into this more below, but we must avoid dividing over differences that don’t matter. Unfortunately, I do see that happening.
Embracing the diversity of the Church allows us to discern between divine truths of the Church and our preferences. It’s so enlightening to embed yourself in another tradition, because it reveals the universal underlying truths and filters out personal bias. Before I left to Malawi, I had so many personal preferences that I regarded as objective truth. Two years of living in another culture broadens your horizons as you see more of the truth from a different view.
How might we describe a tradition? Traditions are networks of practices carried out over time by a community.
Tradition and peace are not related in a simple way. One could discuss that relationship for a long time. One thing I want to interject is that tradition, almost by default, is a barrier between people. I saw this clearly when I lived in Malawi. Here in America, I see this even between Catholics who agree on some deep level, but disagree over tradition. For example, in the African Church, sacred dance is important. This is their expression of holiness; but I know American Catholics who’d be scandalized if their priest or parishioners did what African Catholics do. So both communities have a tradition of holiness in their Mass, but different traditions of expressing that holiness. One thing I’ve encountered already in my Catholic community is squabbling and division over rather superficial traditions (like a priest is joyful during liturgy of the Eucharist instead of solemn, etc.).
So, my point is, we should be careful when forming traditions of peacemaking in our communities because any tradition can become divisive. I don’t know what the solution is; maybe it’s fostering attitudes of acceptance or encouraging multicultural experiences. I don’t know. But I think we can agree that it’s not right when divisions form in the church over unimportant or superficial traditions. Of course, we need to be discriminating about heresies and traditions contrary to Church teachings, so it takes contemplation to discern the difference.
For Personal Reflection and Group Sharing
• How have you received and experienced the gift of peace, under both aspects of ‘absence’ and of ‘presence’?
• In what ways can Christian communities receive and hand on a vision of Gospel peacemaking? Reflect on this question in light of the nature of leitourgia. For example, how can bishops, priests and deacons proclaim this Gospel vision of peace through the liturgical celebration of the sacraments? How do disciples dwell in the Word of peace?
• In what ways can Christian communities receive and hand on a vision of Gospel peacemaking? Reflect on this question in light of the nature of leitourgia. For example, how can bishops, priests and deacons proclaim this Gospel vision of peace through the liturgical celebration of the sacraments? How do disciples dwell in the Word of peace?
• How can Christians help one another within community (e.g., family, parish, classroom, workplace, religious order, lay community, etc.) to cultivate dispositions helpful to becoming Christian peacemakers—dispositions toward freedom, truth, justice and love? In what ways do these dispositions reinforce one another? How can those ordained to Christian ministry (as bishops, priests or deacons) nurture in themselves, and within the Christian community, the dispositions toward Christian freedom, truth, justice and love?
• What peacemaking patterns of actions can you imagine, as concretely practiced within a family, a prayer group or Bible study, a workplace, a classroom, a neighborhood, a parish, a religious congregation, a lay community? How can bishops, priests, deacons, religious sisters and brother, catechists, teachers and evangelists carry out such peacemaking patterns of action, and form other disciples to do so as well?
• Based on the framework of vision-disposition-action laid out above, which saints speak to you as exemplars of Christian peacemaking?
• What are some of the traditions of peacemaking that have been handed on to us as Christians, e.g., in our families, parishes, religious orders, etc.? In what different ways have these traditions been handed on, by whom and to whom? How can we now hand on our Christian tradition of peacemaking?
• What are some of the universal elements of the Christian tradition of peacemaking? What are some of the particular elements unique to your own community, time and needs?
• What can we learn from Christians of the past—the early Church, the saints, Christian orders and communities dedicated to peace—about the practice of peacemaking? In what ways can the shared practice of peacemaking help to solidify a local community of Christians?
• What new challenges and signs of the times do Christians face today in regards to the practice of peacemaking? What worldly temptations and idols might draw Christian disciples and communities away from the Gospel of peace? What shared practices can help us to resist and overcome these temptations?
• What narratives of peacemaking can we as Christian churches and disciples draw upon?
• How are the a) Christian vision of shalom; the b). dispositions of freedom, justice, truth and love; and the c) actions of peacemaking connected, in an authentic grammar of Christian peacemaking within a particular community?
• Contemplate some of the key sources (ad fontes: to the sources) of memory in Scripture and Tradition that engender and support the practice of peacemaking. How can we drink from these springs of living water?
• Prayerfully read Matthew 18 on binding-and-loosening, in light of authority and decision-making within the Church, particularly within local Christian communities.
RESPONSES TO THIS CHAPTER:
Response of Sean Hurt:
This is a compilation of my thoughts on the Tumenski peacemaking chapter. The italicized sentences are quotes from the chapter indicating the passage I’m commenting on, followed by my comment.
Ben Salmon was a Catholic conscientious objector to World War I, who suffered…
I know that the author starts this list with a statement that it cannot possibly be exhaustive. But it seems like we discuss a handful of Catholic martyrs in Nazi Germany, and say nothing about the thousands of Jehovah’s Witnesses who, given the option of renouncing Christ, chose death, torture and imprisonment. Jehovah’s Witnesses are such outspoken critics of Catholicism—I just hope that the author is not discriminating against them. I know that the Church does not consider their baptism valid, but still it’s an extreme example of heroic peacekeeping that far surpasses some the examples mentioned. Besides, it’s good to acknowledge the good of people we’re tempted to deem enemies.
Peace is possible…
It’s funny how radical this sounds to the ears of young people. It’s an age of such cynicism, where so many promising –isms of the previous century failed to produce their utopias. Unlike previous generations, I feel like ours has so little hope for a better world. What is it that young people look forward to? There is no particular political philosophy that we look to for salvation; and more and more, the youth identify as non-religious. My wife and I discuss this question, who is the savior of this generation? I think, more and more, the answer is, “oneself”. So, that “simple axiom”, peace is possible, sounds refreshing—even extreme because it is a compelling vision, but one whose fruition lies beyond individual effort.
Peace is not merely the absence of conflict…
I agree with the point made in this paragraph. There’s a broader sense of the word, peace—I’ve heard it termed “positive peace”. Absence of conflicts is such a superficial indicator of what boils beneath the surface. We wouldn’t, for example, say there was “peace” between slaves and slaveholders in the antebellum days, nor in the days of Jim Crow. Presently, in a time of brutal, mass-incarceration of blacks, should we say there is peace for African-Americans in this country? That’s the thing though. In the absence of outward conflict, it’s easy to miss the absence of Peace
“The Church calls us to look inside ourselves to discover the barriers that prevent us from freely being peacemakers... assume responsibility for our own actions”
I’ve found this sort of introspection very important. In our everyday interactions we inevitably embroil ourselves in conflicts which damage human solidarity. It’s good to look hard at what role we play in a conflict. Are we really playing the part of peace maker, or are we embroiling ourselves in fruitless and hurtful argument? In conflicts, we are not hapless victims; for the most part, conflicts that we’re involved in continue solely with our own active participation. Frequently, when I start arguing heatedly with my wife, I realize that, at any time, I can stop saying hurtful things, turn around and make peace and make the discussion constructive instead of divisive.
And the driving force of evangelical peace is truth… Forgiveness and reconciliation are constitutive elements of the truth which strengthens peace and which builds up peace.
As the author stated before, it takes much introspection to realize the deep wounds in our hearts that inspired anger and discord in the first place. There are so many lies that we build up around ourselves for emotional security or protection and we can be tempted into conflict by one simply undermining these lies. It’s wonderful when we can drop the subterfuge, acknowledge the truth, and see ourselves as broken, wounded little children, and ask Jesus to heal us—to put us back together. I’ve found that He will always help mend our broken, fallen selves in this way.
To build peace, we are to seek God's will in all things…
I’m sorry if this is only tangentially related, but again and again I come back to the phrase stated above. Not just regarding peace, but all aspects of this religion. Similar to how Jesus instructs us to seek first the kingdom of God and then these other (material) things will come, I feel like we must first abandon ourselves to God’s will and then the resolve to work towards peace will come. In my early stage of faith, I’ve come to regard abandonment to God’s will as the central struggle. Those are easy words to speak. To truly live them is difficult, when you consider that God might call you to prison, death, torture etc. for the sake of peace. I find myself holding back when I say “Thy Kingdom come; Thy will be done” and really meaning, “My will be done” or “Thy will be done, but on my terms”.
This will help us strive to act with justice and mercy towards all–every neighbor and every enemy–even when others do not treat us mercifully, and even when it seems futile in our estimation…
I have some thoughts on this part about futility. As a Peace Corps volunteer, you live with this problem every day. You’re striving to help people and to amend the unimaginable suffering that surrounds you, but the problem is so massive; you’re paralyzed by your own perception of impotency. The situation seems irreparable and effort futile.
In those situations I had some things I’d remind myself: there’s more to mankind than just material things. A gesture of peace that does not have a direct affect can make a profound impact on people around you, as well as yourself. If you take, for example, the problem of a homeless man, how much of the problem is material? Definitely he’s stuck in a financial rut, but that may only be half of it. Maybe the other half is the fact that a thousand people pass him every day and don’t look twice. What does that do to man’s soul? There’s something very valuable in making a gesture of mercy to street people—just to prove to them that they’re worth something and that people can care about them. So, maybe a small act of mercy does not improve their material state much, but has a valuable internal impact.
Before my conversion, Ronda used to pass down all this Catholic literature to me trying to make a subtle influence. Those material things she gave me never worked, but what touched me was her simple, joyful morning greetings, “Good morning, God bless you!” She’d say that to me every morning, and her joy pierced me. We could go on and on with examples, but the point is: as a single individual, you’re only one person with one person’s material influence, but as a soul you can influence all the souls that surround you in a profound but invisible way.
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love…
So, this idea of conquering evil with good perfectly illuminates what I was trying to say above. If you acknowledge only the superficial material aspects of action and consequence, this whole notion of good conquering evil is just so ridiculous. A contemporary social-commentator, Derrick Jensen, has parodied this and makes quite a convincing case. It does seem ridiculous; it does seem futile to ask, “So should we have conquered Hitler’s war machine with love?”
But throughout history, how many would-be Hitlers never got off the ground because people of peace and goodwill refused to fight? And if violent people want to kill each other for violence’s sake then why should that tempt us into violence? If there are warmongers on one side there will be warmongers on the other willing to fight them.
This truth is so clear to me now. As a socialist I blamed the lack of peace and justice on other people. These were the evil people that only need to be eliminated to establish justice on Earth. As a Christian, we see evil as something omnipresent, separate from humanity rather than a product of humanity. It exists within each of us, and so the struggle to conquer evil with love is both internal and external. Now I set my crosshairs on evil, the real enemy. Peace will prevail only when all of us are peacemakers.
“The building up of peace and reconciliation demands that we look for God's stamp in every human being–neighbor and enemy– because it is truly present.”
I love this truth. Regarding the topic of peace I ascribe high importance to it. When we realize the beautiful truth that each and every person was willed into life by our Creator (especially our enemies), then we can truly value all human life and affirm all people’s humanity. This fact, along with prayer for the people we hate or dislike, is a powerful approach to loving our enemies and Jesus’ commandment to love our neighbors.
Beliefs shape actions; Christian beliefs shape Christian acts.
Just from my own personal introspection, I don’t think the relationship between belief and action is simple like this. I think the causality can flow the other direction. I don’t know, but I often wonder how many of our beliefs are there and have always been there but we never realized that we believe them. I certainly felt this way about belief in God and Jesus. It was my actions— impulsive prayer and a clouded searching that informed me of my beliefs. In other words, actions informed me of my beliefs. How do we know what we believe? I’m not asking the basic epistemological question. I’m just saying that, for me at least, I can’t know about anyone else, it’s not always clear to me what I believe and sometimes it’s my own actions that clue me in.
In my experience, Christian peacemaking actions start small, as new daily or weekly habits, and only slowly help to build disciples up to be able to respond more and more…
I agree with this point. Another thing, the author reminds us, “No one starts out as Dorothy Day”. That’s true, but also remember that, when we look at Dorothy Day, we see a lifetime of work. When I was in Peace Corps, I often felt like I was doing nothing and accomplished nothing. However, two years of work added up, and at the end, when I reported my accomplishments, I was shocked. Looking at those years summarized on paper, it seems like I got so much done. If I could have shown that paper to myself two years earlier, and asked, “One volunteer accomplished all this, can you do the same?” I might said, “Oh that’s impossible for me!” Even Dorothy Day herself purportedly said, “Don't call me a saint. I don't want to be dismissed so easily”
Ancient traditions which surround the ‘kiss of peace’ during Mass…
I find these ancient traditions and liturgies so beautiful and enlightening (especially the thought of passing on the kiss of peace that comes from Christ). I love all the varied traditions in this religion. I talk a lot to Ronda about this. There are these warm, folksy masses, high mass, Latin mass, charismatic mass and all of the various Eastern Catholic rites. It’s so rich and I love that the Church allows this rich diversity in the liturgy. I hope that people try the different traditions. I know of some groups at my parish who attend Eastern Catholic mass once a month as a sign of solidarity. I think that’s important. I go into this more below, but we must avoid dividing over differences that don’t matter. Unfortunately, I do see that happening.
Embracing the diversity of the Church allows us to discern between divine Truths of the Church and our preferences. It’s so enlightening to embed yourself in another tradition, because it reveals the universal underlying truths and filters out personal bias. Before I left to Malawi, I had so many personal preferences that I regarded as objective truth. Two years of living in another culture broadens your horizons as you see more of the truth from a different view.
How might we describe a tradition? Traditions are networks of practices carried out over time by a community…
Tradition and peace are not related in a simple way. One could discuss that relationship for a long time. One thing I want to interject is that tradition almost by default a barrier between people. I saw this clearly when I lived in Malawi. Here in America, I see this even between Catholics who agree on some deep level, but disagree over tradition. For example, in the African Church, sacred dance is important. This is their expression of holiness; but I know American Catholics who’d be scandalized if their priest or parishioners did what African Catholics do. So both communities have a tradition of holiness in their mass, but different traditions of expressing that holiness. One thing I’ve encountered already in my Catholic community is squabbling and division over rather superficial traditions (like a priest is joyful during liturgy of the Eucharist instead of solemn etc.).
So, my point is, we should be careful when forming traditions of peacemaking in our communities because any tradition can become divisive. I don’t know what the solution is; maybe it’s fostering attitudes of acceptance or encouraging multicultural experiences. I don’t know. But I think we can agree that it’s not right when divisions form in the church over unimportant or superficial traditions. Of course, we need to be discriminating about heresies and traditions contrary to Church teachings, so it takes contemplation to discern the difference.
Response of Tommie Kim:
Geographically Korea is a bridge connecting the Asian continent and an island, Japan. Small in size though it may be, the importance of its location has always been a target of invasion by neighboring counties. Korea suffered over 1000 invasions and has been colonized by Japan for 35 years. After the liberation, the Korean War divided the country into two countries living over 60 years of armistice. After the cold war, Korea is now the only country on earth that is split into 2 states. The tension never ceased at the border and it seems to be at the highest at present time with the 3rd generation young leader on board in the place of power. Young leader Kim is constantly intimidating the South as well as the United States by means of threats of nuclear weapons. There is a fear that the unstable personality of young leader Kim could lead to an accidental decision to attack the South at any minute. In fact, he is practicing numerous local provocations.
However, what is nevertheless upsetting is the fact that South has been living under such long years of tension that the people are insensitive to the potential crisis that this young leader may bring about at any moment. It may be a wonder to many visitors or to foreign eyes as to how Koreans can live in peace under such circumstances. South Korea has accomplished remarkable economic growth and is now one of the wealthiest countries. Economic prosperity resulted in over spending for pleasure.
Paradoxically speaking, Koreans suffered long years of repeated invasions of our land and our life and many families are still suffering from the pain of broken families between the North and the South. Koreans, for many years, have had all the reasons to long for peace for many years. Perhaps this is the reason why Koreans have never interrupted the peace of other countries or provoked other countries over thousands of years. Also, Koreans know more than any other race that a peace cannot be granted, nor last, without strong self-control and discipline.
The same self-discipline applies to our Christian life. In this world, it requires constant awareness in order to maintain a solid faith in God and practice peace. Peace does not mean a state of being without conflict or war. True peace is obtained when we place our will in the hands of God, seeking and acting on God’s will at all times. Only when we unite our will with the will of God and arm ourselves with the gospel, can we become a true medium of peace.
Korea is still considered a country of missionaries. Although the number has somewhat decreased, we still have significant number of adult conversions to the Catholic church. When they are questioned about their reason for conversion, many of converts say, “to seek peace at heart and mind.” Faith can offer peace at heart, but this is not the complete peace of Christian faith. There is a need for constant faith education and actual practice of self-purification to obtain true peace. Peace is not self-fulfillment.
Response of David Tate:
The word concord brings to my mind both of the aspects of peace in the chapter. There is a passive peace that is absence of stress. The second kind is where people or things exhibit a harmony of unity. Because my older sister and younger brother were so many years apart in age, I thought of our family as having more of a passive type of peace. We all seemed to function, but it was not something that was bound together by feelings of joy. It was not until I was in high school when I was on a youth retreat (70’s style) that I noticed in an obvious way a harmony of unity.
Faith has a private mode to it, as well as a communal aspect to it. The Church is obviously a living communal entity. This entity is made of individuals who are supported and empowered by the community. It is wonderful to catch the wave of the human spirit (created by God) that is glowing with joy in being together when you enter a large building (i.e. Church) that has been filled to capacity with people who are enjoying themselves. Even though the details are not something easily agreed upon by the many, it is a wonderful to hear people seeing together. As Latin Chant is starting to make a return into the parishes, one can easily hear the value of non-hymn music in the life of the Church. In some countries, social gathering is a way of life. For those countries where ‘gathering’ is becoming a thing of the past, the Church should take notice. There is something therapeutic about large social gatherings (just ask the Pope!)
If the term Christian peacemaker can be associated with certain useful characteristics, then the idea of a shepherd has many of these qualities. The shepherd takes interest in the welfare of the sheep. He stands near their activity quietly watching. He occasionally will mingle with them. He intervenes with them, or for them, when the situation arises. To makes a quick to the point remark, the shepherd (as Pope Francis says) smells like the sheep do. If a peacemaker is to function, then he must interact in some similar ways.
The practice of peacemaking reminds me of the principles of good conversation. To make good and healthy conversation, there must be at least two principles at work. The first is that an attitude of inclusivity must be practiced. If one does not feel acknowledged, then how is one to ‘join’ a conversation? Likewise, where is there peace if you feel no bond or relationship?
The second principle is that of receptivity. When conversing, everyone takes turns in stopping their talking in order that another’s voice can be heard. Each individual alternates in their participation by either giving (speaking out their statements or questions), or by joining with the others in listening and receiving from the appropriate speaker. Similarly, respect must be offered to the other in a relationship of peace. The other party (parties) needs to feel that when they speak, they are being listened to, their opinions or requests are being received and considered. These two principles are the minimum requirement for peacemaking to take place.
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RESPONSES TO THIS CHAPTER:
Response of Sean Hurt:
This is a compilation of my thoughts on the Tumenski peacemaking chapter. The italicized sentences are quotes from the chapter indicating the passage I’m commenting on, followed by my comment.
Ben Salmon was a Catholic conscientious objector to World War I, who suffered…
Ok, I know that the author starts this list with a statement that it cannot possibly be exhaustive. But it seems like we discuss a handful of Catholic martyrs in Nazi Germany, and say nothing about the thousands of Jehovah’s Witnesses who, given the option of renouncing Christ, chose death, torture, and imprisonment ..
Peace is possible…
It’s funny how radical this sounds to the ears of young people. It’s an age of such cynicism, where so many promising –isms of the previous century failed to produce their utopias. Unlike previous generations, I feel ours has so little hope for a better world. What is it that young people look forward to? There is no particular political philosophy that we look to for salvation; and more and more, the youth identify as nonreligious. My wife and I discuss this question: who is the savior of this generation? I think, more and more, the answer is, “oneself.” So, that simple axiom, peace is possible, sounds refreshing—even extreme because it is a compelling vision, but one whose fruition lies beyond individual effort.
Peace is not merely the absence of conflict…
I agree with the point made in this paragraph. There’s a broader sense of the word, peace—I’ve heard it termed “positive peace.” Absence of conflicts is such a superficial indicator of what boils beneath the surface. We wouldn’t, for example, say there was “peace” between slaves and slaveholders in the antebellum days, nor in the days of Jim Crow. Presently, in a time of brutal, mass-incarceration of blacks, should we say there is peace for African-Americans in this country? That’s the thing though. In the absence of outward conflict, it’s easy to miss the absence of Peace
“The Church calls us to look inside ourselves to discover the barriers that prevent us from freely being peacemakers... assume responsibility for our own actions.”
I’ve found this sort of introspection very important. In our everyday interactions we inevitably embroil ourselves in conflicts which damage human solidarity. It’s good to look hard at what role we play in a conflict. Are we really playing the part of peace maker, or are we embroiling ourselves in fruitless and hurtful argument? In conflicts, we are not hapless victims; for the most part, conflicts that we’re involved in continue solely with our own active participation. Frequently, when I start arguing heatedly with my wife, I realize that, at any time, I can stop saying hurtful things, turn around, and make peace and make the discussion constructive instead of divisive.
And the driving force of evangelical peace is truth… Forgiveness and reconciliation are constitutive elements of the truth which strengthens peace and which builds up peace.
As the author stated before, it takes much introspection to realize the deep wounds in our hearts that inspired anger and discord in the first place. There are so many lies that we build up around ourselves for emotional security or protection and we can be tempted into conflict by one simply undermining these lies. It’s wonderful when we can drop the subterfuge, acknowledge the truth, and see ourselves as broken, wounded little children, and ask Jesus to heal us—to put us back together. I’ve found that he will always help mend our broken, fallen selves in this way.
To build peace, we are to seek God's will in all things…
I’m sorry if this is only tangentially related, but again and again I come back to the phrase stated above. Not just regarding peace, but all aspects of this religion. Similar to how Jesus instructs us to seek first the kingdom of God and then these other (material) things will come, I feel like we must first abandon ourselves to God’s will and then the resolve to work towards peace will come. In my early stage of faith, I’ve come to regard abandonment to God’s will as the central struggle. Those are easy words to speak. To truly live them is difficult, when you consider that God might call you to prison, death, torture, etc., for the sake of peace. I find myself holding back when I say “thy kingdom come; thy will be done” and really meaning, “My will be done” or “Thy will be done, but on my terms.”
This will help us strive to act with justice and mercy towards all—every neighbor and every enemy—even when others do not treat us mercifully, and even when it seems futile in our estimation.
I have some thoughts on this part about futility. As a Peace Corps volunteer, you live with this problem every day. You’re striving to help people and to amend the unimaginable suffering that surrounds you, but the problem is so massive; you’re paralyzed by your own perception of impotency. The situation seems irreparable and effort futile.
In those situations I had some things about which I’d remind myself: there’s more to mankind than just material things. A gesture of peace that does not have a direct effect can make a profound impact on people around you, as well as yourself. If you take, for example, the problem of a homeless man, how much of the problem is material? Definitely he’s stuck in a financial rut, but that may only be half of it. Maybe the other half is the fact that a thousand people pass him every day and don’t look twice. What does that do to a man’s soul? There’s something very valuable in making a gesture of mercy to street people—just to prove to them that they’re worth something and that people can care about them. So, maybe a small act of mercy does not improve their material state much, but has a valuable internal impact.
Before my conversion, Ronda used to pass down all this Catholic literature to me trying to make a subtle influence. Those material things she gave me never worked, but what touched me was her simple, joyful morning greetings, “Good morning, God bless you!” She’d say that to me every morning, and her joy pierced me. We could go on and on with examples, but the point is: as a single individual, you’re only one person with one person’s material influence, but as a soul you can influence all the souls that surround you in a profound but invisible way.
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love.
So, this idea of conquering evil with good perfectly illuminates what I was trying to say above. If you acknowledge only the superficial material aspects of action and consequence, this whole notion of good conquering evil is just so ridiculous. A contemporary social-commentator, Derrick Jensen, has parodied this and makes quite a convincing case. It does seem ridiculous; it does seem futile to ask, “So should we have conquered Hitler’s war machine with love?”
But throughout history, how many would-be-Hitlers never got off the ground because people of peace and goodwill refused to fight? And if violent people want to kill each other for violence’s sake then why should that tempt us into violence? If there are warmongers on one side there will be warmongers on the other willing to fight them.
This truth is so clear to me now. As a socialist I blamed the lack of peace and justice on other people. These were the evil people that only need to be eliminated to establish justice on Earth. As a Christian, we see evil as something omnipresent, separate from humanity rather than a product of humanity. It exists within each of us, and so the struggle to conquer evil with love is both internal and external. Now I set my crosshairs on evil, the real enemy. Peace will prevail only when all of us are peacemakers.
The building up of peace and reconciliation demands that we look for God's stamp in every human being—neighbor and enemy— because it is truly present.
I love this truth. Regarding the topic of peace I ascribe high importance to it. When we realize the beautiful truth that each and every person was willed into life by our Creator (especially our enemies), then we can truly value all human life and affirm all people’s humanity. This fact, along with prayer for the people we hate or dislike, is a powerful approach to loving our enemies and Jesus’ commandment to love our neighbors.
Beliefs shape actions; Christian beliefs shape Christian acts.
Just from my own personal introspection, I don’t think the relationship between belief and action is simple like this. I think the causality can flow the other direction. I don’t know, but I often wonder how many of our beliefs are there and have always been there, but we never realized that we believe them. I certainly felt this way about belief in God and Jesus. It was my actions— impulsive prayer and a clouded searching that informed me of my beliefs. In other words, actions informed me of my beliefs. How do we know what we believe? I’m not asking the basic epistemological question. I’m just saying that, for me at least, I can’t know about anyone else, it’s not always clear to me what I believe and sometimes it’s my own actions that clue me in.
In my experience, Christian peacemaking actions start small, as new daily or weekly habits, and only slowly help to build disciples up to be able to respond more and more.
I agree with this point. Another thing, the author reminds us, “No one starts out as Dorothy Day.” That’s true, but also remember that, when we look at Dorothy Day, we see a lifetime of work. When I was in Peace Corps, I often felt like I was doing nothing and accomplishing nothing. However, two years of work added up, and at the end, when I reported my accomplishments, I was shocked. Looking at those years summarized on paper, it seems like I got so much done. If I could have shown that paper to myself two years earlier, and asked, “One volunteer accomplished all this, can you do the same?” I might have said, “Oh that’s impossible for me!” Even Dorothy Day herself purportedly said, “Don't call me a saint. I don't want to be dismissed so easily.”
Ancient traditions which surround the ‘kiss of peace’ during Mass.
I find these ancient traditions and liturgies so beautiful and enlightening (especially the thought of passing on the kiss of peace that comes from Christ). I love all the varied traditions in this religion. I talk a lot to Ronda about this. There are these warm, folksy Masses, high mass, Latin Mass, charismatic Mass and all of the various Eastern Catholic rites. The Church is so rich and I love that she allows this rich diversity in the liturgy. I hope that people try the different traditions. I know of some groups at my parish who attend an Eastern Catholic Mass once a month as a sign of solidarity. I think that’s important. I go into this more below, but we must avoid dividing over differences that don’t matter. Unfortunately, I do see that happening.
Embracing the diversity of the Church allows us to discern between divine truths of the Church and our preferences. It’s so enlightening to embed yourself in another tradition, because it reveals the universal underlying truths and filters out personal bias. Before I left to Malawi, I had so many personal preferences that I regarded as objective truth. Two years of living in another culture broadens your horizons as you see more of the truth from a different view.
How might we describe a tradition? Traditions are networks of practices carried out over time by a community.
Tradition and peace are not related in a simple way. One could discuss that relationship for a long time. One thing I want to interject is that tradition, almost by default, is a barrier between people. I saw this clearly when I lived in Malawi. Here in America, I see this even between Catholics who agree on some deep level, but disagree over tradition. For example, in the African Church, sacred dance is important. This is their expression of holiness; but I know American Catholics who’d be scandalized if their priest or parishioners did what African Catholics do. So both communities have a tradition of holiness in their Mass, but different traditions of expressing that holiness. One thing I’ve encountered already in my Catholic community is squabbling and division over rather superficial traditions (like a priest is joyful during liturgy of the Eucharist instead of solemn, etc.).
So, my point is, we should be careful when forming traditions of peacemaking in our communities because any tradition can become divisive. I don’t know what the solution is; maybe it’s fostering attitudes of acceptance or encouraging multicultural experiences. I don’t know. But I think we can agree that it’s not right when divisions form in the church over unimportant or superficial traditions. Of course, we need to be discriminating about heresies and traditions contrary to Church teachings, so it takes contemplation to discern the difference.
For Personal Reflection and Group Sharing
• How have you received and experienced the gift of peace, under both aspects of ‘absence’ and of ‘presence’?
• In what ways can Christian communities receive and hand on a vision of Gospel peacemaking? Reflect on this question in light of the nature of leitourgia. For example, how can bishops, priests and deacons proclaim this Gospel vision of peace through the liturgical celebration of the sacraments? How do disciples dwell in the Word of peace?
• In what ways can Christian communities receive and hand on a vision of Gospel peacemaking? Reflect on this question in light of the nature of leitourgia. For example, how can bishops, priests and deacons proclaim this Gospel vision of peace through the liturgical celebration of the sacraments? How do disciples dwell in the Word of peace?
• How can Christians help one another within community (e.g., family, parish, classroom, workplace, religious order, lay community, etc.) to cultivate dispositions helpful to becoming Christian peacemakers—dispositions toward freedom, truth, justice and love? In what ways do these dispositions reinforce one another? How can those ordained to Christian ministry (as bishops, priests or deacons) nurture in themselves, and within the Christian community, the dispositions toward Christian freedom, truth, justice and love?
• What peacemaking patterns of actions can you imagine, as concretely practiced within a family, a prayer group or Bible study, a workplace, a classroom, a neighborhood, a parish, a religious congregation, a lay community? How can bishops, priests, deacons, religious sisters and brother, catechists, teachers and evangelists carry out such peacemaking patterns of action, and form other disciples to do so as well?
• Based on the framework of vision-disposition-action laid out above, which saints speak to you as exemplars of Christian peacemaking?
• What are some of the traditions of peacemaking that have been handed on to us as Christians, e.g., in our families, parishes, religious orders, etc.? In what different ways have these traditions been handed on, by whom and to whom? How can we now hand on our Christian tradition of peacemaking?
• What are some of the universal elements of the Christian tradition of peacemaking? What are some of the particular elements unique to your own community, time and needs?
• What can we learn from Christians of the past—the early Church, the saints, Christian orders and communities dedicated to peace—about the practice of peacemaking? In what ways can the shared practice of peacemaking help to solidify a local community of Christians?
• What new challenges and signs of the times do Christians face today in regards to the practice of peacemaking? What worldly temptations and idols might draw Christian disciples and communities away from the Gospel of peace? What shared practices can help us to resist and overcome these temptations?
• What narratives of peacemaking can we as Christian churches and disciples draw upon?
• How are the a) Christian vision of shalom; the b). dispositions of freedom, justice, truth and love; and the c) actions of peacemaking connected, in an authentic grammar of Christian peacemaking within a particular community?
• Contemplate some of the key sources (ad fontes: to the sources) of memory in Scripture and Tradition that engender and support the practice of peacemaking. How can we drink from these springs of living water?
• Prayerfully read Matthew 18 on binding-and-loosening, in light of authority and decision-making within the Church, particularly within local Christian communities.
RESPONSES TO THIS CHAPTER:
Response of Sean Hurt:
This is a compilation of my thoughts on the Tumenski peacemaking chapter. The italicized sentences are quotes from the chapter indicating the passage I’m commenting on, followed by my comment.
Ben Salmon was a Catholic conscientious objector to World War I, who suffered…
I know that the author starts this list with a statement that it cannot possibly be exhaustive. But it seems like we discuss a handful of Catholic martyrs in Nazi Germany, and say nothing about the thousands of Jehovah’s Witnesses who, given the option of renouncing Christ, chose death, torture and imprisonment. Jehovah’s Witnesses are such outspoken critics of Catholicism—I just hope that the author is not discriminating against them. I know that the Church does not consider their baptism valid, but still it’s an extreme example of heroic peacekeeping that far surpasses some the examples mentioned. Besides, it’s good to acknowledge the good of people we’re tempted to deem enemies.
Peace is possible…
It’s funny how radical this sounds to the ears of young people. It’s an age of such cynicism, where so many promising –isms of the previous century failed to produce their utopias. Unlike previous generations, I feel like ours has so little hope for a better world. What is it that young people look forward to? There is no particular political philosophy that we look to for salvation; and more and more, the youth identify as non-religious. My wife and I discuss this question, who is the savior of this generation? I think, more and more, the answer is, “oneself”. So, that “simple axiom”, peace is possible, sounds refreshing—even extreme because it is a compelling vision, but one whose fruition lies beyond individual effort.
Peace is not merely the absence of conflict…
I agree with the point made in this paragraph. There’s a broader sense of the word, peace—I’ve heard it termed “positive peace”. Absence of conflicts is such a superficial indicator of what boils beneath the surface. We wouldn’t, for example, say there was “peace” between slaves and slaveholders in the antebellum days, nor in the days of Jim Crow. Presently, in a time of brutal, mass-incarceration of blacks, should we say there is peace for African-Americans in this country? That’s the thing though. In the absence of outward conflict, it’s easy to miss the absence of Peace
“The Church calls us to look inside ourselves to discover the barriers that prevent us from freely being peacemakers... assume responsibility for our own actions”
I’ve found this sort of introspection very important. In our everyday interactions we inevitably embroil ourselves in conflicts which damage human solidarity. It’s good to look hard at what role we play in a conflict. Are we really playing the part of peace maker, or are we embroiling ourselves in fruitless and hurtful argument? In conflicts, we are not hapless victims; for the most part, conflicts that we’re involved in continue solely with our own active participation. Frequently, when I start arguing heatedly with my wife, I realize that, at any time, I can stop saying hurtful things, turn around and make peace and make the discussion constructive instead of divisive.
And the driving force of evangelical peace is truth… Forgiveness and reconciliation are constitutive elements of the truth which strengthens peace and which builds up peace.
As the author stated before, it takes much introspection to realize the deep wounds in our hearts that inspired anger and discord in the first place. There are so many lies that we build up around ourselves for emotional security or protection and we can be tempted into conflict by one simply undermining these lies. It’s wonderful when we can drop the subterfuge, acknowledge the truth, and see ourselves as broken, wounded little children, and ask Jesus to heal us—to put us back together. I’ve found that He will always help mend our broken, fallen selves in this way.
To build peace, we are to seek God's will in all things…
I’m sorry if this is only tangentially related, but again and again I come back to the phrase stated above. Not just regarding peace, but all aspects of this religion. Similar to how Jesus instructs us to seek first the kingdom of God and then these other (material) things will come, I feel like we must first abandon ourselves to God’s will and then the resolve to work towards peace will come. In my early stage of faith, I’ve come to regard abandonment to God’s will as the central struggle. Those are easy words to speak. To truly live them is difficult, when you consider that God might call you to prison, death, torture etc. for the sake of peace. I find myself holding back when I say “Thy Kingdom come; Thy will be done” and really meaning, “My will be done” or “Thy will be done, but on my terms”.
This will help us strive to act with justice and mercy towards all–every neighbor and every enemy–even when others do not treat us mercifully, and even when it seems futile in our estimation…
I have some thoughts on this part about futility. As a Peace Corps volunteer, you live with this problem every day. You’re striving to help people and to amend the unimaginable suffering that surrounds you, but the problem is so massive; you’re paralyzed by your own perception of impotency. The situation seems irreparable and effort futile.
In those situations I had some things I’d remind myself: there’s more to mankind than just material things. A gesture of peace that does not have a direct affect can make a profound impact on people around you, as well as yourself. If you take, for example, the problem of a homeless man, how much of the problem is material? Definitely he’s stuck in a financial rut, but that may only be half of it. Maybe the other half is the fact that a thousand people pass him every day and don’t look twice. What does that do to man’s soul? There’s something very valuable in making a gesture of mercy to street people—just to prove to them that they’re worth something and that people can care about them. So, maybe a small act of mercy does not improve their material state much, but has a valuable internal impact.
Before my conversion, Ronda used to pass down all this Catholic literature to me trying to make a subtle influence. Those material things she gave me never worked, but what touched me was her simple, joyful morning greetings, “Good morning, God bless you!” She’d say that to me every morning, and her joy pierced me. We could go on and on with examples, but the point is: as a single individual, you’re only one person with one person’s material influence, but as a soul you can influence all the souls that surround you in a profound but invisible way.
No man or woman of good will can renounce the struggle to overcome evil with good. This fight can be fought effectively only with the weapons of love…
So, this idea of conquering evil with good perfectly illuminates what I was trying to say above. If you acknowledge only the superficial material aspects of action and consequence, this whole notion of good conquering evil is just so ridiculous. A contemporary social-commentator, Derrick Jensen, has parodied this and makes quite a convincing case. It does seem ridiculous; it does seem futile to ask, “So should we have conquered Hitler’s war machine with love?”
But throughout history, how many would-be Hitlers never got off the ground because people of peace and goodwill refused to fight? And if violent people want to kill each other for violence’s sake then why should that tempt us into violence? If there are warmongers on one side there will be warmongers on the other willing to fight them.
This truth is so clear to me now. As a socialist I blamed the lack of peace and justice on other people. These were the evil people that only need to be eliminated to establish justice on Earth. As a Christian, we see evil as something omnipresent, separate from humanity rather than a product of humanity. It exists within each of us, and so the struggle to conquer evil with love is both internal and external. Now I set my crosshairs on evil, the real enemy. Peace will prevail only when all of us are peacemakers.
“The building up of peace and reconciliation demands that we look for God's stamp in every human being–neighbor and enemy– because it is truly present.”
I love this truth. Regarding the topic of peace I ascribe high importance to it. When we realize the beautiful truth that each and every person was willed into life by our Creator (especially our enemies), then we can truly value all human life and affirm all people’s humanity. This fact, along with prayer for the people we hate or dislike, is a powerful approach to loving our enemies and Jesus’ commandment to love our neighbors.
Beliefs shape actions; Christian beliefs shape Christian acts.
Just from my own personal introspection, I don’t think the relationship between belief and action is simple like this. I think the causality can flow the other direction. I don’t know, but I often wonder how many of our beliefs are there and have always been there but we never realized that we believe them. I certainly felt this way about belief in God and Jesus. It was my actions— impulsive prayer and a clouded searching that informed me of my beliefs. In other words, actions informed me of my beliefs. How do we know what we believe? I’m not asking the basic epistemological question. I’m just saying that, for me at least, I can’t know about anyone else, it’s not always clear to me what I believe and sometimes it’s my own actions that clue me in.
In my experience, Christian peacemaking actions start small, as new daily or weekly habits, and only slowly help to build disciples up to be able to respond more and more…
I agree with this point. Another thing, the author reminds us, “No one starts out as Dorothy Day”. That’s true, but also remember that, when we look at Dorothy Day, we see a lifetime of work. When I was in Peace Corps, I often felt like I was doing nothing and accomplished nothing. However, two years of work added up, and at the end, when I reported my accomplishments, I was shocked. Looking at those years summarized on paper, it seems like I got so much done. If I could have shown that paper to myself two years earlier, and asked, “One volunteer accomplished all this, can you do the same?” I might said, “Oh that’s impossible for me!” Even Dorothy Day herself purportedly said, “Don't call me a saint. I don't want to be dismissed so easily”
Ancient traditions which surround the ‘kiss of peace’ during Mass…
I find these ancient traditions and liturgies so beautiful and enlightening (especially the thought of passing on the kiss of peace that comes from Christ). I love all the varied traditions in this religion. I talk a lot to Ronda about this. There are these warm, folksy masses, high mass, Latin mass, charismatic mass and all of the various Eastern Catholic rites. It’s so rich and I love that the Church allows this rich diversity in the liturgy. I hope that people try the different traditions. I know of some groups at my parish who attend Eastern Catholic mass once a month as a sign of solidarity. I think that’s important. I go into this more below, but we must avoid dividing over differences that don’t matter. Unfortunately, I do see that happening.
Embracing the diversity of the Church allows us to discern between divine Truths of the Church and our preferences. It’s so enlightening to embed yourself in another tradition, because it reveals the universal underlying truths and filters out personal bias. Before I left to Malawi, I had so many personal preferences that I regarded as objective truth. Two years of living in another culture broadens your horizons as you see more of the truth from a different view.
How might we describe a tradition? Traditions are networks of practices carried out over time by a community…
Tradition and peace are not related in a simple way. One could discuss that relationship for a long time. One thing I want to interject is that tradition almost by default a barrier between people. I saw this clearly when I lived in Malawi. Here in America, I see this even between Catholics who agree on some deep level, but disagree over tradition. For example, in the African Church, sacred dance is important. This is their expression of holiness; but I know American Catholics who’d be scandalized if their priest or parishioners did what African Catholics do. So both communities have a tradition of holiness in their mass, but different traditions of expressing that holiness. One thing I’ve encountered already in my Catholic community is squabbling and division over rather superficial traditions (like a priest is joyful during liturgy of the Eucharist instead of solemn etc.).
So, my point is, we should be careful when forming traditions of peacemaking in our communities because any tradition can become divisive. I don’t know what the solution is; maybe it’s fostering attitudes of acceptance or encouraging multicultural experiences. I don’t know. But I think we can agree that it’s not right when divisions form in the church over unimportant or superficial traditions. Of course, we need to be discriminating about heresies and traditions contrary to Church teachings, so it takes contemplation to discern the difference.
Response of Tommie Kim:
Geographically Korea is a bridge connecting the Asian continent and an island, Japan. Small in size though it may be, the importance of its location has always been a target of invasion by neighboring counties. Korea suffered over 1000 invasions and has been colonized by Japan for 35 years. After the liberation, the Korean War divided the country into two countries living over 60 years of armistice. After the cold war, Korea is now the only country on earth that is split into 2 states. The tension never ceased at the border and it seems to be at the highest at present time with the 3rd generation young leader on board in the place of power. Young leader Kim is constantly intimidating the South as well as the United States by means of threats of nuclear weapons. There is a fear that the unstable personality of young leader Kim could lead to an accidental decision to attack the South at any minute. In fact, he is practicing numerous local provocations.
However, what is nevertheless upsetting is the fact that South has been living under such long years of tension that the people are insensitive to the potential crisis that this young leader may bring about at any moment. It may be a wonder to many visitors or to foreign eyes as to how Koreans can live in peace under such circumstances. South Korea has accomplished remarkable economic growth and is now one of the wealthiest countries. Economic prosperity resulted in over spending for pleasure.
Paradoxically speaking, Koreans suffered long years of repeated invasions of our land and our life and many families are still suffering from the pain of broken families between the North and the South. Koreans, for many years, have had all the reasons to long for peace for many years. Perhaps this is the reason why Koreans have never interrupted the peace of other countries or provoked other countries over thousands of years. Also, Koreans know more than any other race that a peace cannot be granted, nor last, without strong self-control and discipline.
The same self-discipline applies to our Christian life. In this world, it requires constant awareness in order to maintain a solid faith in God and practice peace. Peace does not mean a state of being without conflict or war. True peace is obtained when we place our will in the hands of God, seeking and acting on God’s will at all times. Only when we unite our will with the will of God and arm ourselves with the gospel, can we become a true medium of peace.
Korea is still considered a country of missionaries. Although the number has somewhat decreased, we still have significant number of adult conversions to the Catholic church. When they are questioned about their reason for conversion, many of converts say, “to seek peace at heart and mind.” Faith can offer peace at heart, but this is not the complete peace of Christian faith. There is a need for constant faith education and actual practice of self-purification to obtain true peace. Peace is not self-fulfillment.
Response of David Tate:
The word concord brings to my mind both of the aspects of peace in the chapter. There is a passive peace that is absence of stress. The second kind is where people or things exhibit a harmony of unity. Because my older sister and younger brother were so many years apart in age, I thought of our family as having more of a passive type of peace. We all seemed to function, but it was not something that was bound together by feelings of joy. It was not until I was in high school when I was on a youth retreat (70’s style) that I noticed in an obvious way a harmony of unity.
Faith has a private mode to it, as well as a communal aspect to it. The Church is obviously a living communal entity. This entity is made of individuals who are supported and empowered by the community. It is wonderful to catch the wave of the human spirit (created by God) that is glowing with joy in being together when you enter a large building (i.e. Church) that has been filled to capacity with people who are enjoying themselves. Even though the details are not something easily agreed upon by the many, it is a wonderful to hear people seeing together. As Latin Chant is starting to make a return into the parishes, one can easily hear the value of non-hymn music in the life of the Church. In some countries, social gathering is a way of life. For those countries where ‘gathering’ is becoming a thing of the past, the Church should take notice. There is something therapeutic about large social gatherings (just ask the Pope!)
If the term Christian peacemaker can be associated with certain useful characteristics, then the idea of a shepherd has many of these qualities. The shepherd takes interest in the welfare of the sheep. He stands near their activity quietly watching. He occasionally will mingle with them. He intervenes with them, or for them, when the situation arises. To makes a quick to the point remark, the shepherd (as Pope Francis says) smells like the sheep do. If a peacemaker is to function, then he must interact in some similar ways.
The practice of peacemaking reminds me of the principles of good conversation. To make good and healthy conversation, there must be at least two principles at work. The first is that an attitude of inclusivity must be practiced. If one does not feel acknowledged, then how is one to ‘join’ a conversation? Likewise, where is there peace if you feel no bond or relationship?
The second principle is that of receptivity. When conversing, everyone takes turns in stopping their talking in order that another’s voice can be heard. Each individual alternates in their participation by either giving (speaking out their statements or questions), or by joining with the others in listening and receiving from the appropriate speaker. Similarly, respect must be offered to the other in a relationship of peace. The other party (parties) needs to feel that when they speak, they are being listened to, their opinions or requests are being received and considered. These two principles are the minimum requirement for peacemaking to take place.
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