Peace and Catholicism
Autor: Sr. Donna Jean Kemmetmueller
Originally Published at Peace and Conflict Monitor on: 05/09/2005
Category: Special Report
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Barbarians overwhelm Europe while abbots condemn as
murder the shedding of blood, even in a just war, and stop armies
single-handedly with a message of peace; knights wage holy wars while friars and
missionaries speak of love and toleration of the non-Christians and troubadours
mock the ways of the soldier; Renaissance popes lay waste to cities while
Humanist scholars move readers to peace and the imitation of Christ; modern
bishops bless field artillery while college students seek to live the message of
the gospels; nations threaten nuclear destruction and citizens prepare for death
or lonely survival while popes and bishops speak for peace and hope (Musto 1986,
4).
Introducción
Catholic tradition as a whole supports and favors
peacemaking efforts. In
identification with and imitation of Christ, the consistent practices expressing
the beliefs of the Catholic Church in the world are peace-seeking. Some insist that fidelity to this
Catholic tradition at times requires the use of violent forces. The just war theory and the Crusades
movement are examples of justified violence in Catholic Church history. The conclusion that some peacemaking
efforts require violence is only validly reached, however, by the assumption of
a misconception: in order for violence to be justified in peacemaking efforts,
one must assume that the faithful living of the Catholic Peace Tradition
requires one s engagement in violence.
This is a false assumption, as we will see. When we examine how peace has been
defined and sought after in the history of the Church, it becomes clear that
Catholics have consistently upheld peace and condemned violence. Hence, we must conclude that no
peacemaking efforts may deem violent forces a necessity. In the tradition of the Catholic Church,
we are challenged to continue working for peace in ways that are not violent,
but peaceful.
I. The Historical
Development of Peace
To show that the Catholic Church has consistently upheld
peace and condemned violence, it is necessary that we examine how peace has been
sought after and lived in the tradition of the Catholic Church. Dr. Ronald G. Musto, a professor of
Medieval and Renaissance History, has completed extensive research to compose an
historical account of peacemaking from a Catholic viewpoint. I briefly summarize here his work
compiled in The Catholic Peace
Tradition.
The meaning of peace and the
various historical efforts made for peace can be traced from biblical to modern
times. Between the period of 33 300
AD, from the time of Paul to Constantine, Christians actively affirmed
non-violence. Their positive
peacemaking efforts aimed at converting Rome and overturning its social and ethical
life to reflect a new relationship between God and humanity. They understood peace to begin in an
individual s heart, necessarily working outward to some form of external
manifestation, resulting in institutional change. Early Fathers of the Church spoke
against war and emphasized killing as a mortal sin. When forced to acknowledge the Roman
gods, Christians offered their lives in martyrdom; by imitation of Christ they
hoped to usher in the new kingdom.
Between the second and
seventh centuries, between the reigns of Constantine and Charlemagne, the early church came to be
accepted and favored by the Roman Empire. The church and the empire mutually
influenced each other for the sake of survival, becoming increasingly
integrated. Joint efforts were made
to assist in civil life, including military service, and a distinction was made
between inner peace and the external condition of peace. Peace became associated with one s right
to order and harmony, determined by the divine justice administered through the
clergy.
Within an increasingly
imperialized church, Christian thinkers such as Ambrose of Milan and Augustine
of Hippo retained the gospel meaning of peace. Ambrose highlighted for the early
Christians that the Lord, not weapons, protects them. Augustine contributed to the growing
dichotomy between the internal attitude of true peace and the external false
peace of the world, but condemned violence utilized for peacemaking as a
perverted imitation of God (Musto 1986, 49). Numerous men and women in this period
boldly defended justice by nonviolent means.
Footnote:
Bio: Sr. Donna Jean Kemmetmueller is a member of the Daughters of Saint Paul, an international congregation dedicated to media evangelization. She joined the Pauline community in 1993 and has been involved in the apostolate of communicating Christ in various capacities since that time. Currently, she resides in St. Louis, MO where she assists in the apostolic work her community is engaged in through their Pauline Book and Media Center. Sr. Donna Jean completed her M.A. in Theology at St. Louis University in January, 2005.
