By Fr Soroj Mullick SDB –
The paths of renewed encounter have to start anew from the truth, which is the art and architecture of peace, because without righteousness or justice there is no peace (FT 225-235). The process of encounter begins with the least in the society, through the value and meaning of forgiveness (FT 233-245). The renewed community will have to confront the inevitable conflict, the legitimate conflict through forgiveness that brings about reunion of brothers and sisters under one universal bond of brotherhood (FT 237-243). Francis stresses that fraternity and friendship in society are the means to build a better, fairer and more peaceful world.
For this, one has to face and acknowledge the past mis-encounters, and work on re-encounter (Ch. 7), in order to heal the past wounds through forgiveness. This is the best way to move on with memory, which is, forgiving but not forgetting (FT 244-254). One has to dare, confront the inevitable conflict, and acknowledge the historical truth in order to win justice which is indispensable for establishing peace without violence, saying no to war and a “globalised indifference”(FT 30). Total elimination of nuclear arms is “a moral and humanitarian imperative” (FT 262). No more injustices (just wars), instead use the fund for eliminating hunger in the world (FT 255-262). So too, the death penalty is inadmissible, and it is to be abolished (FT 263-270) precisely because of the respect for “the sacredness of life” (FT 283), which cannot be readily sacrificed, such as the unborn, the poor, the disabled and the elderly (FT 184).
The processes of renewed encounter are necessary on the path toward peace and they are: true reconciliation; common projects without denying individuality; recognizing, protecting and restoring the dignity of all; with option for the poor, the dispossessed and the marginalized; practising forgiveness. Jesus, who was against violence or intolerance, tells us to forgive “seventy times seven” (Mt 18:22). True forgiveness and reconciliation are achieved in conflict and are resolved through dialogue, by abstaining from enmities and mutual hatred. It facilitates an honest discussion of differences, founded on a desire for justice, without forgetting or impunity, so that the individuals or communities may not fall into the vicious circle of vengeance. Pope Francis, therefore says, “I ask God to prepare our hearts to encounter our brothers and sisters, so that we may overcome our differences rooted in political thinking, language, culture and religion” (FT 254).
Peace and Justice through Inter-Faith Fraternal Dialogue
Peace-building is an “art” that “involves us all” with “a never-ending task” (FT 232). It is not absence of war but a “tireless commitment” for responsible leaders, “to recognize, protect and concretely restore the dignity” of brothers and sisters (FT 233). Peace, connected to truth, justice and mercy, is ‘proactively’ aims at forming a society based on service to others in the pursuit of reconciliation and mutual development (FT 227-229), where everyone must feel “at home”. The peace process places the human person, his or her dignity and the common good at the centre of all activity (FT 230-232). Forgiveness without forgetting, is a pre-condition for peace. By not forgetting, one chooses “not to yield to the same destructive force that caused them so much suffering” (FT 251). Confronting injustice, one must defend his rights in order to safeguard his God-given dignity (241- 242).
Forgiveness does not mean impunity, but rather, justice and remembrance, renouncing the destructive power of evil. Horrors of the past memory keep the flame of collective conscience alive so that we do not become anaesthetized, and remember the good, and those who have chosen forgiveness and fraternity (FT 246-252). It “enables us to pursue justice without falling into a spiral of revenge or the injustice of forgetting” (FT 252). A journey of peace among religions has to begin with God’s way of seeing things, for God sees with his heart. Fundamental religious convictions abhor violence. Sincere and humble worship of God, through diverse religious rituals and traditions, bears fruit in respect for life, dignity and freedom. Therefore, religious leaders are called to be true “people of dialogue” and “authentic mediators” (FT 284) in order to cooperate in building peace.
All religions of the world (Ch. 8, FT 271-287) will have to be at the service of enhancing fraternity in our world – the ultimate foundation of universal brotherhood and unity. As God’s creatures, with different religious affiliations, we are called to the service of fraternity (Ch. 8) by establishing social friendship. With an openness to the Father of all, we recognize our universal brotherhood and sisterhood. Jesus Christ and his message inspire all Christian actions and commitments towards fraternity, starting with the recognition that we are all brothers and sisters.
Violence has no basis in religious convictions, and terrorism is due to erroneous interpretations of religious texts, as well as “policies linked to hunger, poverty, injustice, oppression” (Ft 283). It is an international crime against security and world peace, and it must be condemned (FT 282-283). With memory of injustice and violence inflicted upon different faith communities, the Christian identity must be purged of all hateful prejudices and superiority (FT 277-284), and establish social friendship with the members of other religions, in order to live as brothers and sisters under the same Creator, in an inter-faith and ecumenical spirit (FT 285-287). Religions are called to be at the service of fraternity in the world. Only with the awareness that we are all children of single Creator, can we live in peace within the society.
The different religions do contribute to building fraternity. It is, therefore, necessary to guarantee religious freedom – a fundamental human right for all believers (FT 279). Seeking God helps us recognize one another as travelling companions. Instead, the denial of religious freedom and freedom of conscience leaves humanity impoverished and divided. In this context, the Catholic Church as a home, opens her doors, because She is a mother who builds, breaks down walls and sows seeds of reconciliation. She does not “restrict her mission to the private sphere” (FT 276), staying at the margin, renouncing the political dimension of life itself. The Church has to attend to the common good and to integral human development, according to evangelical principals (FT 278).
Dialogue and Friendship in Society means: approaching, speaking, and listening in order to know and understand one another, and find the common ground. Through a culture of encounter, each person can learn something from others, that no one is useless, and no one is expendable. A pluralist society that encourages dialogue, respects the dignity of others in all circumstances and integrates differences, thus guaranteeing a genuine and lasting peace. It recognizes other people’s right to be themselves, creating an atmosphere of friendliness. Certain attitudes or actions that do not help towards a genuine dialogue are: any aggression manifested, e.g. on social networks; monologues; humiliating and discrediting others. “Authentic social dialogue involves the ability to respect the other’s point of view” (Ft 203).
Next Week: Conclusion: Making a New Start
Fr. Soroj Mullick, SDB is a Salesian priest from the Kolkata Province. He has a Licentiate in Catechetics and a Doctorate (Christian Education) from UPS, Italy. He has number of years of teaching experience in college and in the formation of future priests. Besides, he has written number of research papers and articles, and has 25 years of Ministry in India and abroad as Educator, Formator, Retreat Preacher, Editor and engaged in School, Parish Catechetical & Youth Ministry. He is now an assistant priest in Bandel Basilica, rendering pastoral and catechetical ministry to the parishioners and to the pilgrims. He can be contacted at [email protected].