SHALOM (PEACE)

Peace as viewed in the Bible and in CST (Catholic Social Teaching)

Greetings of Peace and Joy!

Thanks for this ecumenical gathering and retreat, and having this wonderful opportunity to speak about Peace which is the gift of God who is the source of all peace. How good and how pleasant when brothers/sisters live in unity said Psalmist.( Ps 132). I am most happy that we can be together here to have one mind and one heart in the Lord ,Jesus Christ, our Master.

In this presentation I would like to reflect on the topic from three main different perspectives. First, peace to be seen from Biblical perspectives both OT and NT, peace from CST perspectives and a theology of peace which is to be contextualized in our situations.

A.Biblical foundation of Peace

As we all know, for us Christians, the scriptures are considered as foundational when we want to do our analysis of peace. In doing such analysis, we can not do away with the three key factors which must condition any inspection of both OT and NT contributions to the topic of peace.

First of all, let us look at  the term “ Peace”. This term “ Peace”has been understood in different ways at various times and in various contexts. For a people of faith, “Peace” implies a right relationship with God, which entails  “forgiveness”, “reconciliation”, and “union”. Moreover, the scriptures also point to an eschatological “Peace”, which is a final, full realization of God’s salvation when all creation will be made whole. While these two meanings predominate in the scriptures, we can not ignore other meanings of “peace”, such as “an individual’s sense of well being”, or “cessation of armed hostilities” are also to be in the biblical notion of peace.

Second, it is good to note that the scriptures reflect many varied historical situations and all are different from our own situations that we are facing now. The scriptures were written down in the historical context of that time. An awareness of this factor guards us against a too easy application of biblical teachings to our own social and political arenas.

Third, the scriptures speak primarily of God’s intervention in history but there is no specific treatise on peace.

OT perspectives

However we must learn that the scriptures provide a rich perspective on peace. In OT the image of God was portrayed as a warrior. But it was gradually transformed, particularly after the experience of the people of Israel in exile. The OT understands peace in the light of Israel’s relation to God and as the fruits of God’s saving activity. The OT focuses primarily on the unity and harmony of the community, and restoration of right order among all peoples and within all creation. The right relationship between the people and God was grounded in and expressed by a covenantal union. In this covenantal union, God promised to be present to the people, saving them and leading them to freedom. The people in turn made a commitment to be faithful and obedient to God ( Lev 26:3-16). In this line, we can clearly see that peace is now built upon justice and fidelity to God’s law .( Jer 6:14, Isa 48:18, Ezek 13:16).

The OT directed the people of faith to hope for peace. Despite the fact that war and injustice continued, they know that God’s promise of a final salvation is involving all peoples and all creation. There will be an ultimate reign of peace and that has become an integral part of the hope of the OT. They are fully convinced that in the Messianic time, justice and integrity will produce peace and there will be no need for instrument of war because righteousness and peace will embrace ( cf: Isa 2:4, Mi 4:3, Ps 85:10-11).

NT perspectives

As Christians we believe that Jesus is the Messiah. He is the one through whom all things were reconciled to God, especially at the moment when he made peace by his death on the cross ( Col 1:19-20). Jesus calls for conversion of hearts meaning change of heart. Jesus proclaims God’s kingdom which is to come and which is also already but not yet in fulfillment. Jesus teaches that in God’s reign the poor are given the kingdom, the gentle inherit the earth, mourners are comforted, those who hunger and thirst for justice are satisfied, the merciful knows mercy, the pure see God, peacemakers are called children of God, the persecuted know the kingdom ( cf: MK 1:14-15).

After his resurrection, Jesus often appears to his followers and  greets  with a peace which the world can not give ( Jn 14:27). Here we can note how the NT testifies to the empowerment of the disciples by Jesus. The community of believers in early Christian community are called to be ministers of reconciliation, a people who make the peace of God visible through their lives to be characterized by forgiveness and love. Calling for reconciliation of all people, the disciples of Jesus proclaim God’s reign taken to be reign of peace, even to the ends of the earth.

B. Peace in our time from CST perspectives

CST, The Catholic Social Teaching recognizes that the grace of the kingdom of God is already present among us but the fullness of God’s reign has not yet been realized. Already but not yet! It seems there is a certain tension that exists between the vision of God’s reign and its realization in history. Within this context, the church is wise in situating her treatment of peace and war. The church says peace is possible but that peace will neither be permanent nor total in a world which is marred by the presence of sin within the human heart. Human heart must be purified and transformed by love and friendship that peace may prevail. The church understands that a true peace is always more than the absence of war. “A true peace flourishes in a social orders which is found on truth, built on justice, enlivened by love and refined in freedom” said Pope John XXIII ( Peace on earth, #37). The complex struggle to achieve this true peace underlines the church’s teaching on just-war, deterrence, disarmament, and global development.

Disarmament as the road to peace

As we all know Catholic social teaching has unwaveringly denounced the arms race as a grave threat to the establishment of a true global peace. Pope Pius XII since in 1951 has condemned the arms race calling that as a disproportionate drain of human and material resources ( Major addresses of Pope Pius XII, vol I, p.143).

The church clearly sees disarmament as the road to global peace, though it realizes that such a path is long and complicated. The arms race is consistently viewed as a strategy which fosters only distrust among nations, not building trust and peace among the nations.

Development is a new name for peace

Authentic development can not be separated from true peace. They are interrelated. Catholic social teaching has emphasized the interlocking nature of authentic development and true peace. When we say authentic development we mean to say a complete and integral development which promotes the good of the whole person, of every human being, and society as a whole and which also eliminates excessive economic, social and cultural inequities, thereby providing a solid foundation upon which humanity can construct a true peace. In his 1987 “World Day of Peace” Pope John Paul II cited certain contemporary practices which prevent human solidarity and development. He points out a xenophobia which closes nation in on themselves. He underlines ideologies which foster racial hatred or religious intolerance, and unjust or arbitrary border closings which separate families. Catholic social teaching strongly indicates that human community is interconnected and interdependent. Peace is a value without frontiers. Therefore peace can not be established in a just and lasting fashion if it is not worked out through broader cooperation at regional, continental and international levels.

Peacemaking and peace education

We realize that the responsibility to foster peace is not limited to governments only. In fact, this fostering peace must begin within each human heart from within oneself. Moreover peace education is to be carried out through family activities, in the local church and at all levels of formal learning. Unless peace is first taught and learned, peace can not be realized and implemented in human society. Parents are demanded to provide peace education to their children in the measure it is possible. The can contirbute such as the development of nonviolent, cooperative attitudes and skills in children in a home enviroment which supports affirmation, affection. Such is important responsibility which parents can contribute for peace education to their children. Moreover parents can create more time and space for family prayer, vacations, family meetings to resolve domestic conflicts.

We must not forget that the parish community is also an important locus in which creative peace education can take place. Formal education on peace, in the schools and at all levels of learning, remains indispensable for the shaping of a more peaceful world. The classroom can teach younger children about the beauty of the world and the various peoples and cultures within it and in this way the younger children will how to value and respect them accordingly. It can also teach them the importance of resolving conflict through negotiation. For high school and college students, peace education can be introduced to them by the use of films and eyes witness accounts of war. Give them the realistic dimensions of the problems of war and peace. Make them think and reflect on that by their own. At the university students level , a reverence for life, a sense of responsibility for ecological well-being of the planet, an awareness of global interdependence.

C. A Theology of peace?

Is there a theology of peace? If there is, it is to be drawn from biblical studies, systematic theology, moral theology,and the experience and insights of members of the church. A theology of peace must first ground the task of peacemaking solidly in the scriptural vision of God’s kingdom which is already but not yet in fulfillment. A theology of peace must indicate how such a task is central to the ministry of the Church.

Moreover a theology of peace must also incorporate the insights of social and political sciences of the country and region. This must identify the specific contributions which a community of faith can make to the work of peace and relate these to the wider work of peace pursued by other groups and institutions in society.

A theology of peace must foster a message of hope to a fragmented world desperately in search of peace both national and international levels. Human heart is longing for peace. Until it rests in God, there can be no true peace. St.Augustine of Hippo said “ we are created for you, Lord, our hearts are restless until they rest in you.

Conclusion

After having seen peace from different perspectives finally I must say that peace is both gift and task. Peace requires the work of human hands and minds and hearts. We all love peace and we love to live in peaceful world. But we must not forget that to shape a peaceful world, justice is its foundation. There will be not lasting peace if there is no justice. Peace and justice must go hand in hand, said Pope John Paul II. And again, If we want peace, we have to respect Ecology, asked Pope Benedict XVI in the message of World Day of Peace 2010. Working ecumenically, but also with all people of good will, the Catholic Church believes in the bright future and in a God who wills a time for us in which the fullness of God’s kingdom is realized and justice and peace will eternally embrace.

Fr.Henry Eikhlein  (Diocese of Pathein)

May 4-9, 2010: For Ecumenical Seminar held in Lashio, Myanmar

……………

References

Ronald G.Musto, The Catholic peace tradition,  Maryknoll. NY. Orbis Books. 1986

John Paull II, Development and Solidarity: Two Keys to Peace..Origins 16, no 8, December 25, 1986.

Questions of Special Urgency: The Church in the Modern World Two Decades After Vatican II, Washintong, D.C: Georgetown UP.1986.

Compedium of The Catholic Social Teaching, Vatican, 2007