Magisterial Statements on Reconciliation and Peacebuilding

From Peacebuilding

Author: Bob Schreiter

Contents 1 The social order 2 Human rights 3 Society founded on truth 4 Solidarity 5 Social justice 6 Peace 7 Forgiveness 8 Dialogue 9 Reconciliation

The social order

1.1. Certain societies, such as the family and the state, respond more directly to the nature of man; they are necessary to him. To promote the participation of the greatest number in the life of a society, the creation of voluntary associations and institution must be encouraged “on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions and to political affairs” (Mater et Magistra no. 60). This “socialisation” also expresses the natural tendency for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities. It develops the qualities of the person, especially the sense of initiative and responsibility and also guarantees his rights (Catechism of the Catholic Church, no. 1882).

Human rights

2.1. Beginning our discussion of the rights of man, we see that every man has the right to life, to bodily integrity, and to the means suitable for the proper development of life; these are primarily food, clothing, shelter, rest, medical care, and, finally, the necessary social services. Therefore, a human being also has the right to security in cases of sickness, inability to work, widowhood, old age, unemployment, or in any other case in which he is deprived of the means of subsistence through no fault of his own (Pacem in terris, no. 11).

2.2. Any human society, if it is to be well-ordered and productive, must lay down as a foundation this principle, namely, that every human being is a person, that is, his nature is endowed with intelligence and free will. Indeed, precisely because he is a person, he has rights and obligations flowing directly and simultaneously from his very nature. And as these rights and obligations are universal and inviolable, so they cannot in any way be surrendered (ibid., no. 9).

2.3. Respect for the human person entails respect for the rights that flow from his dignity as a creature. These rights are prior to society and must be recognized by it. They are the basis of the moral legitimacy of every authority: by flouting them, or refusing to recognize them in its positive legislation, a society undermines its own moral legitimacy. If it does not respect them, authority can rely only on force or violence to obtain obedience from its subjects. It is the Church’s role to remind men of good will of these rights and to distinguish them from unwarranted or false claims (Catechism of the Catholic Church, no. 1930).

2.4. Nevertheless, with respect to the fundamental rights of the person, every discrimination, whether social or cultural, whether based on sex, race, colour, social condition, language or religion, is to be overcome and eradicated as contrary to God’s intent. For in truth it must be regretted that fundamental personal rights are still not being universally honoured. Such is the case of a woman who is denied the right to choose a husband freely, to embrace a state of life, or to acquire an education or cultural benefits equal to those recognised for men (Gaudium et spes, no. 29).

Society founded on truth

3.1. A civic society is to be considered well-ordered, beneficial and in keeping with human dignity if it is grounded on truth. Paul exhorts us: “Away with falsehood then; let everyone speak out the truth to his neighbour; membership of the body binds us to one another” (Eph 4:25). This will be accomplished when each one duly recognises both his rights and his obligations towards others (Pacem in terris, no. 35).

Solidarity

4.1. [Solidarity], then, is not a feeling of vague compassion or shallow distress at the misfortunes of so many people, both near and far. On the contrary, it is a firm and persevering determination to commit oneself to the common good; that is to say, to the good of all and each individual, because we are all really responsible for all (Sollicitudo rei et socialis, no. 38).

4.2. In the spirit of solidarity and with the instruments of dialogue we will learn: respect for every human person; respect for the true values and cultures of others; respect for the legitimate autonomy of others; to look beyond ourselves in order to understand and support the good of others; to contribute to our own resources in social solidarity for the development and growth that come from equity and justice; to build structures that will ensure that social solidarity and dialogue are permanent features of the world we live in (World Day of Peace Message, 1986, no. 5).

4.3. In the light of faith, solidarity seeks to go beyond itself, to take on the specifically Christian dimension of total gratuity, forgiveness and reconciliation. One’s neighbour is then not only a human being with his or her own rights and a fundamental equality with everyone else, but becomes the living image of God the Father, redeemed by the blood of Jesus Christ and placed under the permanent action of the Holy Spirit…. Beyond human and natural bonds, already so close and strong, there is discerned in the light of faith a new model of the unity of the human race, which must ultimately inspire our solidarity. This supreme model of unity, which is a reflection of the intimate life of God, one God in three persons, is what we Christians mean by the word “communion” (Sollicitudo rei socialis, no. 40).

Social justice

5.1. The rule of law is the necessary condition for the establishment of an authentic democracy. For democracy to develop, there is a need for civic education and the promotion of public order and peace. In effect, there is no authentic and stable democracy without social justice (Ecclesia in America, no. 56).

5.2. Justice makes whole; it does not destroy; it leads to reconciliation, not revenge. Upon examination, at its deepest level, it is rooted in love, which finds its most significant expression in mercy. Therefore, justice, if separated from merciful love, becomes cold and cutting (World Day of Peace Message, 1998, no. 1).

5.3. But, as we have often stated, the most important duty in the realm of justice is to allow each country to promote its own development, within the framework of a cooperation free from any spirit of domination, whether economic or political (Octogesima adveniens, no. 43).

5.4. True mercy is, so to speak, the most profound source of justice. If justice is in itself suitable for arbitration between people concerning the reciprocal distribution of objective goods in a equitable manner, love and only love (including that kindly love we call mercy) is capable of restoring man to himself.

Mercy that is truly Christian is also, in a certain sense, the most perfect incarnation of equality between people and therefore also the most perfect incarnation of justice as well, insofar as justice aims at the same result in its own sphere. However, the equality brought by justice is limited to the realm of objective and extrinsic goods, while love and mercy bring it about that people meet one another in that value which is man himself, with the dignity that is proper to him (Dives in misericordia, no. 14).

5.5. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it (Catechism of the Catholic Church, no. 1889).

Peace

6.1. Peace, which is built up and consolidated at all levels of human association, puts down its roots in the freedom and openness of conscience to truth (World Day of Peace Message, 1988, no. 1).

6.2. Only respect for life can be the foundation and guarantee of the most precious and essential goods of society, such as democracy and peace. There can be no true democracy without a recognition of every person’s dignity and without respect for his or her rights. Nor can there be true peace unless life is defended and promoted (Evangelium vitae, no. 101).

6.3. Peace is not merely an absence of war; nor can it be reduced solely to the maintenance of a balance of power between enemies; nor is it brought about by dictatorship. Instead, it is rightly and appropriately called an enterprise of justice. Peace results from that order structured into human society by its divine Founder, and actualised by men as they thirst after greater justice…. This peace on earth cannot be obtained unless personal well-being is safeguarded and men freely and trustingly share with one another the riches of their inner spirits and their talents. A firm determination to respect other men and people and their dignity, as well as the studied practice of brotherhood, are absolutely necessary for the establishment of peace. Hence, peace is likewise the fruit of love, which goes beyond what justice can provide. That earthly peace which arises from love of neighbour symbolises and results from the peace of Christ which radiates from God the Father. For by the cross the incarnate Son, the prince of peace, reconciled all men with God (Gaudium et spes, no. 78).

6.4. Injustice, excessive economic or social inequalities, envy, distrust and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war (Catechism of the Catholic Church, no. 2317).

6.5. Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely. Actions deliberately contrary to the law of nations and to its universal principles are crimes, as are the orders that constitute such actions. Blind obedience does not suffice to excuse those who carry them out. Thus the extermination of a people, nation or ethnic minority must be condemned as a mortal sin. One is morally bound to resist orders that command genocide (ibid., no. 2313).

Forgiveness

7.1. But in the present circumstances, how can we speak of justice and forgiveness as the source and condition of peace? We can and we must, no matter how difficult this may be, a difficulty which often comes from thinking that justice and forgiveness are irreconcilable. But forgiveness is the opposite of resentment and revenge, not of justice….

Forgiveness is in no way opposed to justice, as if to forgive meant to overlook the need to right the wrong done. It is rather the fullness of justice, leading to that tranquillity of order which is more than a fragile and temporary cessation of hostilities, involving as it does the deepest healing of the wounds which fester in human hearts. Justice and forgiveness are both essential to such healing (World Day of Peace Message, 2002, no. 3).

7.2. By contrast, the failure to forgive, especially when it serves to prolong conflict, is extremely costly in terms of human development. Resources are used for weapons rather than for development, peace and justice. What sufferings are inflicted on humanity because of the failure to reconcile! What delays in progress because of the failure to forgive! Peace is essential for development, but true peace is made possible only through forgiveness (ibid., no. 9).

7.3. Forgiveness is not a proposal that can be immediately understood or easily accepted; in many ways it is a paradoxical message. Forgiveness in fact always involves an apparent short-term loss for a real long-term gain. Violence is the exact opposite; opting as it does for an apparent short-term gain, it involves a real and permanent loss. Forgiveness may seem like weakness, but it demands great spiritual strength and moral courage, both in granting it and in accepting it. It may seem in some way to diminish us, but in fact it leads us to a fuller and richer humanity, more radiant with the splendour of the Creator (ibid., no. 10).

7.4. The difficulty of forgiving does not only arise from the circumstances of the present. History carries with it a heavy burden of violence and conflict which cannot be easily shed. Abuses of power, oppression and wars have brought suffering to countless human beings, and even if the causes of these sad events are lost in the distant past, their destructive effects live on, fuelling fear, suspicion, hatred and division among families, ethnic groups and whole peoples. These are facts which sorely try the good will of those who are seeking to overcome their past conditioning. The truth is that one cannot remain a prisoner of the past, for individuals and peoples need a sort of “healing of memories,” so that past evils will not come back again. This does not mean forgetting past events; it means re-examining them with a new attitude and learning precisely from the experience of suffering that only love can build up, whereas hatred produces devastation and ruin. The deadly cycle of revenge must be replaced by the new-found liberty of forgiveness (World Day of Peace Message, 1997, no. 3).

Dialogue

8.1. I therefore consider it urgent to invite believers in Christ, together will all men and women of good will, to reflect on the theme of dialogue between cultures and traditions. This dialogue is the obligatory path to the building of a reconciled world, a world able to look with serenity to its own future. This is a theme which is crucial to the pursuit of peace (World Day of Peace Message, 2001, no. 3).

8.2. In this whole effort religious leaders have a weighty responsibility. The various Christian confessions as well as the world’s great religions need to work together to eliminate the social and cultural causes of terrorism. They can do this by teaching the greatness and dignity of the human person and by spreading a clearer sense of the oneness of the human family. This is a specific area of ecumenical and interreligious dialogue and cooperation, a pressing service which religion can offer to world peace.

In particular, I am convinced that Jewish, Christian and Islamic religious leaders must now take the lead in publicly condemning terrorism and in denying terrorists any form of religious or moral legitimacy (World Day of Peace Message, 2002, no. 12).

Reconciliation

9.1. Mindful of the significant jubilee experience of the purification of memory, I wish to make a specific appeal to Christians to become witnesses to and missionaries of forgiveness and reconciliation (World Day of Peace Message, 2001, no. 21).

9.2. Other organisations at the continental and regional level also have great importance as instruments for promoting peace: It is reassuring to see them committed to developing practical mechanisms for reconciliation, working actively to help peoples divided by war to rediscover the reasons for peaceful and harmonious coexistence. These are forms of mediation which offer hope to peoples in apparently helpless situations. Nor should we underestimate the activity of local organisations: Present as they are in places where the seeds of conflict are sown, they can reach individuals directly, mediating between opposing factions and promoting mutual trust (World Day of Peace Message, 1997, no. 4).

9.3. How many situations today call for reconciliation! In the face of this challenge on which peace to a great extent depends, I appeal to all believers and in a special way to the members of the Catholic Church to devote themselves in an active and practical way to the work of reconciliation.

Believers know that reconciliation comes from God, who is always ready to forgive those who turn to him and turn their back on their sins (cf. Isaiah 38:17). God’s immense love goes far beyond human understanding, as Sacred Scripture says: “Can a woman forget her suckling child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you” (Isaiah 49:15).

Divine love is the foundation of the reconciliation to which all of us are called. “It is he who forgives all your guilt, who heals every one of your ills; who redeems your life from the grave, who crowns you with love and compassion…. He does not treat us according to our sins nor repay us according to our faults” (Psalm 102:3-4, 10).

In his loving readiness to forgive, God went even to the point of giving himself to the world in the person of his Son, who came to bring redemption to every individual and all humanity. In the face of human offences, which culminated in his condemnation to death on the cross, Jesus prayed: “Father, forgive them; for they know not what they do” (Luke 23:34).

God’s forgiveness is the expression of his loving kindness as our Father. In the Gospel parable of the prodigal son (cf. Luke 15:11-32), the father runs to meet the son as soon as he sees him coming home. He does not even let the son apologise: Everything is forgiven (cf. Luke 15 :20-22). The intense joy of forgiveness offered and received, heals seemingly incurable wounds, restores relationships and firmly roots them in God’s inexhaustible love.

Throughout his life Jesus proclaimed God’s forgiveness, but he also taught the need for mutual forgiveness as the condition for obtaining it. In the Lord’s Prayer he makes us pray: “Forgive our trespasses, as we forgive those who trespass against us”(Matt. 6:12). With that he places in our hands the measure with which we shall be judged by God. The parable of the unforgiving servant, punished for his hardness of heart toward his fellow servant (cf. Matt. 18:23-35), teaches us that those who are unwilling to forgive exclude themselves by this very fact from divine forgiveness: “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart” (Matt. 18:35).

Our prayer itself cannot be pleasing to the Lord unless it is preceded, and in a certain sense “guaranteed” in its authenticity, by a sincere effort on our part to be reconciled with our brother who has “something against us”: Only then will it be possible for us to present an offering pleasing to God (cf. Matt 5:23-24) (ibid., no. 6).

9.4. Jesus not only taught his disciples the duty to forgive, but he also intended his church to be the sign and instrument of his plan of reconciliation, making her the sacrament “of intimate union with God and of the unity of all humanity” (Lumen gentium, 1). In the light of this responsibility, St Paul described the apostolic ministry as the “ministry of reconciliation” (cf. 2 Cor 5: 18-20). But in a certain sense every baptized person must consider himself a “minister of reconciliation” since, having been reconciled with God and the brethren, he is called to build peace with the power of truth and justice (ibid., 7).

9.5. Finally, to all of you who believe in Christ, I address an invitation to walk faithfully on the path of forgiveness and reconciliation, uniting yourselves to his prayer to the Father that all may be one (cf. John 17:21). And I exhort you to accompany this unceasing prayer for peace with deed of brotherhood and mutual acceptance (ibid., 8).