Every war of aggression against any ordinance which God gives to man in the interests of peace and bids him respect and endorse, preserve and defend, is a sin and a crime. It is an attack upon the Majesty of God, the Creator and Orderer of the World. If any people threatened with, or already the victim of, an unjust aggression be minded to think and act in a Christian way, it cannot remain in a passive indifference. All the more does the solidarity of the family of peoples forbid the other members to behave like simple onlookers in an attitude of unconcerned neutrality.Guide For Living
Who can ever measure the harm done in the past by such indifference, so far removed from Christian feeling, towards aggressive wars? How pointedly it has given proof of the lack of security among the "great" and, above all, among the "little". Has it, on the other hand, brought any advantage at all? On the contrary, It has only reassured and encouraged the authors and favourers of aggression, by forcing single peoples, abandoned to themselves, to a necessary and indefinite increase of their armaments.
Resting upon God and upon the order established by Him, the Christian will for peace is, accordingly, strong as steel. It is of a temper very different from the mere humanitarian sentiment, too often nothing but a sensitiveness which detests war only because of its horrors and atrocities, its havoc and its dire results, but not also because of its injustice.
In such a sentiment, hedonistic and utilitarian in character, and materialistic in origin, there is wanting the firm foundation of a strict and unconditional obligation. It forms the kind of soul in which the empty sham of compromise takes root, the attempt to save oneself at the cost of others, and in every case the success of the aggressor.
So true is this that neither the consideration of the sorrows and evils following from war, by itself, nor the exact balancing of action and advantage, suffice for a final decision whether it is morally lawful or, in a given concrete case, morally binding, to resist the aggressor (supposing always a well-founded likelihood of success).
One thing is certain: the precept of peace is of Divine right. Its end is the protection of things that constitute the good of mankind, in so far as it is the good of the Creator. Now among these are some so important for human society that their defence against unjust aggression is beyond question fully lawful. The United Nations as a body are bound to defend them, having the duty not to forsake the nation assaulted.
Showing posts with label peace. Show all posts
Showing posts with label peace. Show all posts
Sunday, 21 August 2016
Pope Pius XII on wars of aggression
Friday, 11 March 2016
Pope Benedict XV on peace and discord
6. Our Lord Jesus Christ came down from Heaven for the very purpose of restoring amongst men the Kingdom of Peace, which the envy of the devil had destroyed, and it was His will that it should rest on no other foundation than that of brotherly love. These are His own oft-repeated words: "A new commandment I give unto you: That you love one another (John xiv. 34); "This is my commandment that you love one another" (John xv. 12); "These things I command you, that you love one another" (John xv. 17); as though His one office and purpose was to bring men to mutual love. He used every kind of argument to bring about that effect. He bids us all look up to Heaven: "For one is your Father who is in Heaven" (Matt. xxiii 9); He teaches all men, without distinction of nationality or of language, or of ideas, to pray in the words: "Our Father, who are in Heaven" (Matt. vi. 9); nay, more, He tells us that our Heavenly Father in distributing the blessings of nature makes no distinction of our deserts: "Who maketh His sun to rise upon the good and bad, and raineth upon the just and the unjust" (Matt. v. 45). He bids us be brothers one to another, and calls us His brethren: "All you are brethren" (Matt. xxiii. 8); "that He might be the first-born amongst many brethren" (Rom. vii. 29). In order the more to stimulate us to brotherly love, even towards those whom our natural pride despises, it is His will that we should recognize the dignity of His own very self in the meanest of men: "As long as you did it to one of these My least brethren, you did it to Me" (Matt. xxv. 40. At the close of His life did He not most earnestly beg of His Father, that as many as should believe in Him should all be one in the bond of charity? "As thou, Father, in Me, and I in Thee" (John xvii. 21). And finally, as He was hanging from the cross, He poured out His blood over us all, whence being as it were compacted and fitly joined together in one body, we should love one another, with a love like that which one member bears to another in the same body.
7. Far different from this is the behaviour of men today. Never perhaps was there more talking about the brotherhood of men than there is today; in fact, men do not hesitate to proclaim that striving after brotherhood is one of the greatest gifts of modern civilization, ignoring the teaching of the Gospel, and setting aside the work of Christ and of His Church. But in reality never was there less brotherly activity amongst men than at the present moment. Race hatred has reached its climax; peoples are more divided by jealousies than by frontiers; within one and the same nation, within the same city there rages the burning envy of class against class; and amongst individuals it is self-love which is the supreme law overruling everything.
8. You see, Venerable Brethren, how necessary it is to strive in every possible way that the charity of Jesus Christ should once more rule supreme amongst men. That will ever be our own aim; that will be the keynote of Our Pontificate. And We exhort you to make that also the end of your endeavours. Let us never cease from reechoing in the ears of men and setting forth in our acts, that saying of St. John: "Let us love one another" (I John iii. 23). Noble, indeed, and praiseworthy are the manifold philanthropic institutions of our day: but it is when they contribute to stimulate true love of God and of our neighbours in the hearts of men, that they are found to confer a lasting advantage; if they do not do so, they are of no real value, for "he that loveth not, abideth in death." (I John iii. 14).Ad Beatissimi Apostolorum
Thursday, 25 June 2015
Pope Benedict XV on peace
To the heads of the belligerent peoples.
From the beginning of our Pontificate, amidst the horrors of the terrible war unleashed upon Europe, We have kept before Our attention three things above all: to preserve complete impartiality in relation to all the belligerents, as is appropriate to him who is the common father and who loves all his children with an equal affection; to endeavour constantly to do to all the most possible good, without personal exceptions and without national or religious distinctions, a duty which the universal law of charity, as well as the supreme spiritual charge entrusted to Us by Christ, dictates to Us; finally, as Our peace-making mission equally demands, to leave nothing undone within Our power, which could assist in hastening the end of this calamity, by trying to lead the peoples and their heads to more moderate frames of mind and to the calm deliberations of peace, of a "just and lasting" peace.
Whoever has followed Our work during the three unhappy years which have just elapsed, has been able to recognize with ease that if We have always remained faithful to Our resolution of absolute impartiality and to Our practical policy of welldoing, We have never ceased to urge the belligerent peoples and Governments to become brothers once more, even although publicity has not been given to all which We have done to attain this most noble end.
Towards the end of the first year of war, We addressed to the conflicting nations the most lively exhortations, and in addition We indicated the way to follow in order to arrive at a lasting and honourable peace for all. Unhappily, Our appeal was not heeded; and the war continued bitterly for two more years, with all its horrors; it even became more cruel and spread over land and sea, even in the air; desolation and death were seen to fall upon defenceless cities, peaceful villages and their innocent populations. And at the present moment no one can imagine how the sufferings of all may increase and become more intense, if further months or, still worse, further years are added to these bloodstained three years. Will the civilized world then become nothing but a field of death? And will Europe, so glorious and so flourishing before, rush, as if driven on by a universal folly, to the abyss and be the agent of her own suicide?
In so agonizing a situation, in face of so great a danger, We who have no special political aim, who pay no attention to the suggestions of the interests of either of the belligerent groups, but are moved only by the feeling of our lofty duty as common Father of the faithful and by the solicitations of our children who beg for our intervention and Our peace-making word, We raise anew a cry for peace and We renew an urgent appeal to those who hold in their hands the destinies of nations. But so as not to confine Ourselves any longer to general terms, as circumstances have advised us in the past, we now wish to descend to more concrete and practical propositions, and to invite the Governments of the belligerent peoples to reach agreement on the following points, which seem to be the basis of a just and lasting peace, leaving to them the task of making them more precise and of completing them.
First of all, the fundamental point should be that for the material force of arms should be substituted the moral force of law; hence a just agreement by all for the simultaneous and reciprocal reduction of armaments, according to rules and guarantees to be established to the degree necessary and sufficient for the maintenance of public order in each State; then, instead of armies, the institution of arbitration, with its lofty peace-making function, according to the standards to be agreed upon and with sanctions to be decided against the State which might refuse to submit international questions to arbitration or to accept its decisions.
Once the supremacy of law has been established, let every obstacle to the ways of communication between the peoples be removed, by ensuring through rules to be fixed in similar fashion, the true freedom and common use of the seas. This would, on the one hand, remove many reasons for conflict and, on the other, would open new sources of prosperity and progress to all.
With regard to reparations for damage and to the expenses of the war, We see no way of settling the question other than by laying down as a general principle, a complete and reciprocal condonation, justified by the immense benefits to be drawn from disarmament, and all the more because one could not understand the continuation of such slaughter solely for reasons of an economic nature. If, however, in certain cases there exist special reasons, let them be pondered with justice and equity.
But pacifying agreements, with the immense advantages flowing from them, are not possible without the reciprocal restitution of territories actually occupied. In consequence, on the part of Germany, there should be total evacuation of Belgium, with a guarantee of its full political, military and economic independence vis-à-vis any Power whatsoever; similarly the evacuation of French territory. On the side of the other belligerent parties, there should be a corresponding restitution of the German colonies.
With regard to territorial questions, such as those disputed between Italy and Austria, and between Germany and France, there is ground for hope that in consideration of the immense advantages of a lasting peace with disarmament, the conflicting parties will examine them in a conciliatory frame of mind, taking into account, so far as it is just and practicable, as We have said previously, the aspirations of the peoples and co-ordinating, according to circumstances, particular interests with the general good of the great human society.
The same spirit of equity and justice should direct the examination of other territorial and political questions, notably those relating to Armenia, the Balkan States and the territories composing the ancient Kingdom of Poland, for which especially its noble historical traditions and the sufferings which it has undergone, particularly during the present war, ought rightly to enlist the sympathies of the nations.
Such are the principal foundations upon which We believe the future reorganization of peoples should rest. They are of a kind which would make impossible the recurrence of such conflicts and would pave the way for a solution of the economic question, so important for the future and the material welfare of all the belligerent States. Thus, in presenting them all to You who preside at this tragic hour over the destinies of the belligerent nations, We are animated by a sweet hope, that of seeing them accepted and thus of seeing the earliest possible end to the fearful struggle which has the ever-increasing appearance of a useless massacre. Everybody recognizes, furthermore, that on both sides the honour of arms has been satisfied. Give attention, then, to Our entreaty, accept the paternal invitation which We address to You in the name of the Divine Redeemer, Prince of Peace. Reflect on your very grave responsibility before God and before men; on your decisions depend the rest and joy of countless families, the life of thousands of young people, in short, the happiness of the peoples, whose wellbeing it is your overriding duty to procure. May the Lord inspire you with decisions agreeable to His Most Holy Will. May Heaven bring it about that, by earning the applause of your contemporaries, You will also gain for yourselves the beautiful name of peacemakers among future generations.
As for Us, closely united in prayer and penitence to all faithful souls who sigh for peace, We implore for You from the Divine Spirit light and counsel.
From the Vatican, August 1, 1917 Benedictus, PP. XV
From the beginning of our Pontificate, amidst the horrors of the terrible war unleashed upon Europe, We have kept before Our attention three things above all: to preserve complete impartiality in relation to all the belligerents, as is appropriate to him who is the common father and who loves all his children with an equal affection; to endeavour constantly to do to all the most possible good, without personal exceptions and without national or religious distinctions, a duty which the universal law of charity, as well as the supreme spiritual charge entrusted to Us by Christ, dictates to Us; finally, as Our peace-making mission equally demands, to leave nothing undone within Our power, which could assist in hastening the end of this calamity, by trying to lead the peoples and their heads to more moderate frames of mind and to the calm deliberations of peace, of a "just and lasting" peace.
Whoever has followed Our work during the three unhappy years which have just elapsed, has been able to recognize with ease that if We have always remained faithful to Our resolution of absolute impartiality and to Our practical policy of welldoing, We have never ceased to urge the belligerent peoples and Governments to become brothers once more, even although publicity has not been given to all which We have done to attain this most noble end.
Towards the end of the first year of war, We addressed to the conflicting nations the most lively exhortations, and in addition We indicated the way to follow in order to arrive at a lasting and honourable peace for all. Unhappily, Our appeal was not heeded; and the war continued bitterly for two more years, with all its horrors; it even became more cruel and spread over land and sea, even in the air; desolation and death were seen to fall upon defenceless cities, peaceful villages and their innocent populations. And at the present moment no one can imagine how the sufferings of all may increase and become more intense, if further months or, still worse, further years are added to these bloodstained three years. Will the civilized world then become nothing but a field of death? And will Europe, so glorious and so flourishing before, rush, as if driven on by a universal folly, to the abyss and be the agent of her own suicide?
In so agonizing a situation, in face of so great a danger, We who have no special political aim, who pay no attention to the suggestions of the interests of either of the belligerent groups, but are moved only by the feeling of our lofty duty as common Father of the faithful and by the solicitations of our children who beg for our intervention and Our peace-making word, We raise anew a cry for peace and We renew an urgent appeal to those who hold in their hands the destinies of nations. But so as not to confine Ourselves any longer to general terms, as circumstances have advised us in the past, we now wish to descend to more concrete and practical propositions, and to invite the Governments of the belligerent peoples to reach agreement on the following points, which seem to be the basis of a just and lasting peace, leaving to them the task of making them more precise and of completing them.
First of all, the fundamental point should be that for the material force of arms should be substituted the moral force of law; hence a just agreement by all for the simultaneous and reciprocal reduction of armaments, according to rules and guarantees to be established to the degree necessary and sufficient for the maintenance of public order in each State; then, instead of armies, the institution of arbitration, with its lofty peace-making function, according to the standards to be agreed upon and with sanctions to be decided against the State which might refuse to submit international questions to arbitration or to accept its decisions.
Once the supremacy of law has been established, let every obstacle to the ways of communication between the peoples be removed, by ensuring through rules to be fixed in similar fashion, the true freedom and common use of the seas. This would, on the one hand, remove many reasons for conflict and, on the other, would open new sources of prosperity and progress to all.
With regard to reparations for damage and to the expenses of the war, We see no way of settling the question other than by laying down as a general principle, a complete and reciprocal condonation, justified by the immense benefits to be drawn from disarmament, and all the more because one could not understand the continuation of such slaughter solely for reasons of an economic nature. If, however, in certain cases there exist special reasons, let them be pondered with justice and equity.
But pacifying agreements, with the immense advantages flowing from them, are not possible without the reciprocal restitution of territories actually occupied. In consequence, on the part of Germany, there should be total evacuation of Belgium, with a guarantee of its full political, military and economic independence vis-à-vis any Power whatsoever; similarly the evacuation of French territory. On the side of the other belligerent parties, there should be a corresponding restitution of the German colonies.
With regard to territorial questions, such as those disputed between Italy and Austria, and between Germany and France, there is ground for hope that in consideration of the immense advantages of a lasting peace with disarmament, the conflicting parties will examine them in a conciliatory frame of mind, taking into account, so far as it is just and practicable, as We have said previously, the aspirations of the peoples and co-ordinating, according to circumstances, particular interests with the general good of the great human society.
The same spirit of equity and justice should direct the examination of other territorial and political questions, notably those relating to Armenia, the Balkan States and the territories composing the ancient Kingdom of Poland, for which especially its noble historical traditions and the sufferings which it has undergone, particularly during the present war, ought rightly to enlist the sympathies of the nations.
Such are the principal foundations upon which We believe the future reorganization of peoples should rest. They are of a kind which would make impossible the recurrence of such conflicts and would pave the way for a solution of the economic question, so important for the future and the material welfare of all the belligerent States. Thus, in presenting them all to You who preside at this tragic hour over the destinies of the belligerent nations, We are animated by a sweet hope, that of seeing them accepted and thus of seeing the earliest possible end to the fearful struggle which has the ever-increasing appearance of a useless massacre. Everybody recognizes, furthermore, that on both sides the honour of arms has been satisfied. Give attention, then, to Our entreaty, accept the paternal invitation which We address to You in the name of the Divine Redeemer, Prince of Peace. Reflect on your very grave responsibility before God and before men; on your decisions depend the rest and joy of countless families, the life of thousands of young people, in short, the happiness of the peoples, whose wellbeing it is your overriding duty to procure. May the Lord inspire you with decisions agreeable to His Most Holy Will. May Heaven bring it about that, by earning the applause of your contemporaries, You will also gain for yourselves the beautiful name of peacemakers among future generations.
As for Us, closely united in prayer and penitence to all faithful souls who sigh for peace, We implore for You from the Divine Spirit light and counsel.
From the Vatican, August 1, 1917 Benedictus, PP. XV
Tuesday, 23 June 2015
Pius XII on peace
It is necessary first of all to renew the hearts of men, to repress covetousness and greed, to allay hatreds, to really put into practice the norms and dealings of justice, to bring about a better distribution of wealth, to foster mutual charity and to stir up virtue in all.Mirabile Illud
Monday, 1 December 2014
The Blessedness of the Peacemakers - Cardinal Bacci
The Blessedness of the Peacemakers
1. The spirit of peace pervades the Gospel. When Jesus is born, choirs of Angels sing above the stable in Bethlehem: “Glory to God in the highest, and on earth peace among men of good will.” (Luke 2:14) When our Saviour has risen gloriously from the dead, He appears to His disciples and greets them with the words: “Peace be to you.” Finally, when ...He is departing from this earth He leaves His peace to His followers as their inheritance. “Peace I leave with you,” He says to them, “my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, or be afraid.” (John 14:27)
Exactly what is the peace of Jesus Christ? It is much different from worldly peace, presuming that the world can give some kind of peace. St. Paul says of the Saviour that “he himself is our peace.” (Eph. 2:14) How are we to understand what is meant by this? The Apostle himself explains when he writes: “Having been justified by faith, let us have peace with God through our Lord Jesus Christ.”
(Rom. 5:1) Jesus Christ, therefore, is our peacemaker. He has shouldered our iniquities and has offered Himself to the Father as a victim of expiation and of reconciliation. It is at the price of Christ's precious blood that we have regained peace with God and freedom from our sins. This is the peace which our Lord has given us. Let us remember, however, that if we return to the slavery of sin we shall lose at once the jewel of peace which Jesus Christ has bestowed on us. “There is no peace to the wicked.” (Is. 48:22) We have experienced on many occasions how true this is. Sin destroys peace of soul because it deprives us of Jesus, without Whom peace cannot survive. Let us resolve, therefore, to remain always close to our Lord and far from sin. Then only shall we be able to preserve our peace of mind in the midst of temptations and of earthly sorrows.
2. We should not imagine, however, that the peace which Jesus brought to us is a lifeless peace like that of a cemetery. On the contrary, it is the peace of conquest, a living peace. It cannot be attained by the sluggard who is aiming at an easy and comfortable existence, but by the generous warrior who is always prepared to throw himself into the fight for virtue, for the glory of God, and for the salvation of souls.
The peace of Jesus Christ is a victory over the evil which is rampant within us and around us. It demands vigilance, strife, and perseverance in fidelity to our Lord. It requires the spirit of sacrifice, the love of God, and dedication to the welfare of our fellow-men. It is the fruit of internal and external combat. It excludes all rancour, envy, detraction, and malice, which is why it costs so much hardship and conflict. When a man has gained the victory, however, he experiences that wonderful spiritual tranquillity which God alone can give.
3.”Blessed are the peacemakers,” said Jesus in the Sermon on the Mount, “for they shall be called children of God.”(Mt. 5:9)
True Christian peace, which accompanies the perfect control of the passions and complete dedication to God's cause, makes us like God and enables us by His grace to become His adopted children. He is the God of peace, in Whom there is no conflict, but only perfect order and harmony. Since He is pure act, He understands Himself fully in all His beauty and perfection, and knowing Himself He loves Himself. He is peace, in an active and not in a passive sense. For this reason the peacemakers are singled out in a special way as the children of God. In other words, they become like God when they acquire that interior tranquillity which is the fruit of virtue and of victory over the flesh. With the help of divine grace, we should do our utmost to gain this peace.
1. The spirit of peace pervades the Gospel. When Jesus is born, choirs of Angels sing above the stable in Bethlehem: “Glory to God in the highest, and on earth peace among men of good will.” (Luke 2:14) When our Saviour has risen gloriously from the dead, He appears to His disciples and greets them with the words: “Peace be to you.” Finally, when ...He is departing from this earth He leaves His peace to His followers as their inheritance. “Peace I leave with you,” He says to them, “my peace I give to you; not as the world gives do I give to you. Do not let your heart be troubled, or be afraid.” (John 14:27)
Exactly what is the peace of Jesus Christ? It is much different from worldly peace, presuming that the world can give some kind of peace. St. Paul says of the Saviour that “he himself is our peace.” (Eph. 2:14) How are we to understand what is meant by this? The Apostle himself explains when he writes: “Having been justified by faith, let us have peace with God through our Lord Jesus Christ.”
(Rom. 5:1) Jesus Christ, therefore, is our peacemaker. He has shouldered our iniquities and has offered Himself to the Father as a victim of expiation and of reconciliation. It is at the price of Christ's precious blood that we have regained peace with God and freedom from our sins. This is the peace which our Lord has given us. Let us remember, however, that if we return to the slavery of sin we shall lose at once the jewel of peace which Jesus Christ has bestowed on us. “There is no peace to the wicked.” (Is. 48:22) We have experienced on many occasions how true this is. Sin destroys peace of soul because it deprives us of Jesus, without Whom peace cannot survive. Let us resolve, therefore, to remain always close to our Lord and far from sin. Then only shall we be able to preserve our peace of mind in the midst of temptations and of earthly sorrows.
2. We should not imagine, however, that the peace which Jesus brought to us is a lifeless peace like that of a cemetery. On the contrary, it is the peace of conquest, a living peace. It cannot be attained by the sluggard who is aiming at an easy and comfortable existence, but by the generous warrior who is always prepared to throw himself into the fight for virtue, for the glory of God, and for the salvation of souls.
The peace of Jesus Christ is a victory over the evil which is rampant within us and around us. It demands vigilance, strife, and perseverance in fidelity to our Lord. It requires the spirit of sacrifice, the love of God, and dedication to the welfare of our fellow-men. It is the fruit of internal and external combat. It excludes all rancour, envy, detraction, and malice, which is why it costs so much hardship and conflict. When a man has gained the victory, however, he experiences that wonderful spiritual tranquillity which God alone can give.
3.”Blessed are the peacemakers,” said Jesus in the Sermon on the Mount, “for they shall be called children of God.”(Mt. 5:9)
True Christian peace, which accompanies the perfect control of the passions and complete dedication to God's cause, makes us like God and enables us by His grace to become His adopted children. He is the God of peace, in Whom there is no conflict, but only perfect order and harmony. Since He is pure act, He understands Himself fully in all His beauty and perfection, and knowing Himself He loves Himself. He is peace, in an active and not in a passive sense. For this reason the peacemakers are singled out in a special way as the children of God. In other words, they become like God when they acquire that interior tranquillity which is the fruit of virtue and of victory over the flesh. With the help of divine grace, we should do our utmost to gain this peace.
Wednesday, 26 November 2014
Sensitiveness - Cardinal Bacci
Sensitiveness
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
1. A single severe glance from our employer or superior is enough to make us anxious. If it is accompanied by a word of rebuke we are thoroughly upset. Why should this be so? It is because we are lacking in the fundamental virtue of humility. We want to keep up appearances and to be held in high regard. If we are frustrated in this ambition, we suffer inwardly.
All this is quite natural, but on this natural foundation we must build the virtue of humility and the desire to serve God alone. If we possess this virtue, we shall continue to be sensitive to insults and humiliations but our suffering will be sanctified and will be meritorious in the sight of God.
We are all pleased when we are praised by others and are hurt when we are criticised, because our natural inclinations are never destroyed. Our sensitivity, however, can be moderated and brought under the control of right reason, whose guide should be the rule of virtue. It is worth reflecting on what the “Imitation of Christ” has to say in this regard.
“Whenever a man desireth anything inordinately, straight-away he is disquieted within himself. The proud and the covetous are never at rest; the poor and humble in spirit pass their life in abundance of peace. The man who is not yet perfectly dead to self is soon tempted and overcome in little and paltry things. He that is weak in spirit, and in a certain manner as yet carnal, and inclined to things of sense, cannot without difficulty sever himself wholly from earthly desires. And therefore he is often sad when he does withdraw himself; and besides, he is easily moved to anger if anyone thwarts him. And, if he has pursued his inclination, forthwith he is burdened with remorse of conscience for having gone after his passion, which helped him not at all to the peace he looked for. It is by resisting the passions, therefore, and not by serving them, that true peace of heart is to be found. Peace, therefore, is not in the heart of the carnal man, nor in the man who is devoted to outward things, but in the fervent and spiritual man.” (Bk. 1, c.6)
“Continual peace dwelleth with the humble, but in the heart of the proud is frequent envy and indignation.” (Ibid., c. 7, v.3)
2. Our wounded feelings sometimes give rise to an external explosion in the form of bitter and offensive remarks. These always create disharmony and have various unfortunate after-effects.
It is fatal to lose control over ourselves. A man who has surrendered to anger and resentment does not weigh his words and is not responsible for his actions. When the fit has passed, he is left with a sense of humiliation because of his lack of moderation and must suffer the consequences both before God and before his fellow-men in his domestic and social environment. "When the angry man has calmed down," Seneca truly observed, "he is angry with himself." "Let anger be foreign to us,'' said Cicero, "for an angry man is incapable of acting correctly or prudently. Anything which is done in a state of agitation cannot be done properly nor can it meet with the approval of the bystanders." (De Off., I, 38)
Let us meditate also on these apt quotations from Sacred Scripture. “A mild answer calms wrath, but a harsh word stirs up anger.” (Prov. 15:1) “An ill-tempered man stirs up strife, but a patient man allays discord.” (Prov. 15:18)
3. Let us form the following resolutions: (1) Never to speak or never to make a decision in a moment of anger. (2) To wait until we have regained full self-control and serenity before we make any statement or perform any action. (3) Never to be disturbed by the unpleasant remarks or behaviour of others in our regard. Considering that the Saints actually looked for humiliations and penances, the least we should do is accept those God sends us and offer them to Him.
Saturday, 24 May 2014
Mary, the Source of Peace - Cardinal Bacci
Mary, the Source of Peace
1. Mary is surrounded by an atmosphere of peace. The countenance of the Virgin-Mother reflects the serenity of her soul. She was conceived free from original sin and endowed with every grace and with every supernatural gift. There was no struggle in her between good and evil, for this conflict is the effect of concupiscence. She never experienced the rule of sin of which St. Paul complains. “I see another law in my members,” says St. Paul, “warring against the law of my mind and making me prisoner to the law of sin that is in my members. Unhappy man that I am! Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” (Rom. 7:23-25) It was quite otherwise with Mary. Her lower inclinations were completely subject to her spiritual faculties, which were in their turn perfectly submissive to the commands and inspirations of God. Nevertheless, while she enjoyed complete interior harmony, Mary had to endure external conflict and suffering. Holy Simeon foretold that the sword of sorrow would pierce her heart. In fact, her life was altogether interwoven with hardship, want and suffering until, eventually, she knelt at the foot of the Cross on which Jesus was dying for the love of mankind and offered the divine Victim for our salvation. At the last moment, however, torn with sorrow though she was, she did not depart in the slightest from her spirit of perfect acceptance of God's will. Consequently, her peace of soul was never diminished or extinguished. Let us learn from her to accept everything from God's hands, both the tiny pleasures which brighten our lives from time to time and the humiliations, sufferings and death which it pleases God to keep in store for us.
2. If we wish to possess this true peace which only God can give, we must control and regulate the movements of our passions when they rebel against the soul. In other words, as St. Augustine says, our lower appetites must obey our reason, and this in its turn must be subject to its author, God. (De Serm. Domini, 1, 2) Real peace can only come to us as the result of the hard and constant labour of subordinating our passions to right reason and our reason to God. "And this is the peace," Augustine writes, "which God gives on earth to men of good will; this is the most perfect wisdom." (Ibid.) We have found from sad experience that sin and the free play of the passions cannot give us real peace, because “there is no peace to the wicked.” (Is. 48:22) When by the grace of God and the assistance of Our Lady we have subdued our rebellious inclinations, it is necessary for us to go further and abandon ourselves completely into the hands of God, asking Him for a spirit of absolute conformity to His will on all occasions. This is the price which we must pay to enjoy that peace which the world cannot give and which God gives only to those who do His holy will in all things. (Cf. John 14:27) It may seem that the way to acquire this peace is very difficult, but there is no other way. Let us pray to Our Lady. She has won peace and victory for the Church on many occasions; for example, against the Turks at Lepanto in 1571, and at Vienna in 1683. In the same way she will obtain for us, her children, interior peace of soul, the greatest treasure which we can possess on earth.
3. Mary, my most sweet Mother, in your immaculate soul there reigned that true peace which is nourished by God's grace and by complete obedience to His will. Obtain for me from your Son, Jesus, victory over my evil inclinations and resignation to the sufferings of life and to death itself. Then, following your holy example, may I also be able to acquire that interior peace which will one day be perfect and everlasting in Heaven. Amen.
1. Mary is surrounded by an atmosphere of peace. The countenance of the Virgin-Mother reflects the serenity of her soul. She was conceived free from original sin and endowed with every grace and with every supernatural gift. There was no struggle in her between good and evil, for this conflict is the effect of concupiscence. She never experienced the rule of sin of which St. Paul complains. “I see another law in my members,” says St. Paul, “warring against the law of my mind and making me prisoner to the law of sin that is in my members. Unhappy man that I am! Who will deliver me from the body of this death? The grace of God through Jesus Christ our Lord.” (Rom. 7:23-25) It was quite otherwise with Mary. Her lower inclinations were completely subject to her spiritual faculties, which were in their turn perfectly submissive to the commands and inspirations of God. Nevertheless, while she enjoyed complete interior harmony, Mary had to endure external conflict and suffering. Holy Simeon foretold that the sword of sorrow would pierce her heart. In fact, her life was altogether interwoven with hardship, want and suffering until, eventually, she knelt at the foot of the Cross on which Jesus was dying for the love of mankind and offered the divine Victim for our salvation. At the last moment, however, torn with sorrow though she was, she did not depart in the slightest from her spirit of perfect acceptance of God's will. Consequently, her peace of soul was never diminished or extinguished. Let us learn from her to accept everything from God's hands, both the tiny pleasures which brighten our lives from time to time and the humiliations, sufferings and death which it pleases God to keep in store for us.
2. If we wish to possess this true peace which only God can give, we must control and regulate the movements of our passions when they rebel against the soul. In other words, as St. Augustine says, our lower appetites must obey our reason, and this in its turn must be subject to its author, God. (De Serm. Domini, 1, 2) Real peace can only come to us as the result of the hard and constant labour of subordinating our passions to right reason and our reason to God. "And this is the peace," Augustine writes, "which God gives on earth to men of good will; this is the most perfect wisdom." (Ibid.) We have found from sad experience that sin and the free play of the passions cannot give us real peace, because “there is no peace to the wicked.” (Is. 48:22) When by the grace of God and the assistance of Our Lady we have subdued our rebellious inclinations, it is necessary for us to go further and abandon ourselves completely into the hands of God, asking Him for a spirit of absolute conformity to His will on all occasions. This is the price which we must pay to enjoy that peace which the world cannot give and which God gives only to those who do His holy will in all things. (Cf. John 14:27) It may seem that the way to acquire this peace is very difficult, but there is no other way. Let us pray to Our Lady. She has won peace and victory for the Church on many occasions; for example, against the Turks at Lepanto in 1571, and at Vienna in 1683. In the same way she will obtain for us, her children, interior peace of soul, the greatest treasure which we can possess on earth.
3. Mary, my most sweet Mother, in your immaculate soul there reigned that true peace which is nourished by God's grace and by complete obedience to His will. Obtain for me from your Son, Jesus, victory over my evil inclinations and resignation to the sufferings of life and to death itself. Then, following your holy example, may I also be able to acquire that interior peace which will one day be perfect and everlasting in Heaven. Amen.
Tuesday, 22 April 2014
Easter: The Herald of Peace - Cardinal Bacci
Easter: The Herald of Peace
1. When Jesus was born in the manger at Bethlehem, the sky became brilliantly aglow and Angels descended singing: "Glory to God in the highest, and on earth peace among men of good will." When Our Lord had risen from the dead, He greeted the Apostles with the words: "Peace be to you!" Peace is a gift from God; only He can give real peace. The peace of this world has a certain value, but it is nothing like the genuine and soul-satisfying peace which God can give us. This is why Jesus said to His Apostles: “Peace I leave with you, my peace I give to you; not as the world gives do I give to you.” (John 14:27) Worldly peace is external and can be disturbed or destroyed by men, but the peace of God is internal and nothing can destroy it except sin. It is possible to be persecuted and slandered and yet to preserve interior peace, as the Martyrs and the Saints did in adversity. It is this inner peace which we must aim at acquiring. We shall be truly content when we have achieved it, because, as St. Thomas says, "the fullness of joy is peace." (Summa, I-II, q. 70, a. 3) St. Thomas defined peace as "tranquillitas ordinis," (Summa, II-II, q. 29, a.1 ad. 1) i.e. "tranquillity of order;" St. Augustine called it "ordinata corcordia," (De Civitate Dei, XIX:13) i.e. "ordered harmony." It is not sufficient for this harmony and order to be established externally among men. It is necessary that this harmony and order should reign first of all in our minds and hearts, and in our actions.
2. For this interior peace to be complete it is necessary that it should exist in our relations with God, with ourselves, and with our neighbour. Peace with God is especially necessary. This involves the subjection of the intellect and will to Him, perfect obedience to His law, the avoidance of sin and the entire surrender of ourselves to Him. When we have prepared ourselves in this way, God will visit us with His grace and we shall experience the joy of inward peace. Jesus came into the world to bring us this peace, which He purchased for us with His Precious Blood, thereby erasing sin and opening the gates of Heaven. So much the worse for us if we destroy the work of God by turning back to sin. We shall no longer be at peace with God, Who hates sin so much that in order to redeem us from it He gave us His only begotten Son, nor with ourselves, because “there is no peace to the wicked.” (Is. 48:22) Remorse and disgust are the necessary results of sin. Let us remember that those who are really content even in this world are those who lead good lives. Whoever extinguishes divine grace in himself destroys the harmony and order which reigned in his soul as a result of the subjection of his passions to right reason and of the subjection of his reason to his Creator and Redeemer. Then, because we are not at peace with God nor with ourselves, we cannot really be at peace with men. It is our faith which teaches us that they are our brothers, redeemed as we have been by the Precious Blood of Jesus Christ, and that therefore we should always love and assist them.
3. At the close of this meditation let us ask the risen Christ to give us His peace, which is the only true peace. “My peace I give to you.” (John 14:27) Although it comes from Jesus, however, this peace requires an effort on our part also. We must build it up carefully within ourselves with the help of God's grace. The foundations of interior peace must be laid down by controlling our passions, by avoiding the slightest trace of sin, by living the life of prayer and of union with God, by loving God above all things, and by living and working for Him alone.
1. When Jesus was born in the manger at Bethlehem, the sky became brilliantly aglow and Angels descended singing: "Glory to God in the highest, and on earth peace among men of good will." When Our Lord had risen from the dead, He greeted the Apostles with the words: "Peace be to you!" Peace is a gift from God; only He can give real peace. The peace of this world has a certain value, but it is nothing like the genuine and soul-satisfying peace which God can give us. This is why Jesus said to His Apostles: “Peace I leave with you, my peace I give to you; not as the world gives do I give to you.” (John 14:27) Worldly peace is external and can be disturbed or destroyed by men, but the peace of God is internal and nothing can destroy it except sin. It is possible to be persecuted and slandered and yet to preserve interior peace, as the Martyrs and the Saints did in adversity. It is this inner peace which we must aim at acquiring. We shall be truly content when we have achieved it, because, as St. Thomas says, "the fullness of joy is peace." (Summa, I-II, q. 70, a. 3) St. Thomas defined peace as "tranquillitas ordinis," (Summa, II-II, q. 29, a.1 ad. 1) i.e. "tranquillity of order;" St. Augustine called it "ordinata corcordia," (De Civitate Dei, XIX:13) i.e. "ordered harmony." It is not sufficient for this harmony and order to be established externally among men. It is necessary that this harmony and order should reign first of all in our minds and hearts, and in our actions.
2. For this interior peace to be complete it is necessary that it should exist in our relations with God, with ourselves, and with our neighbour. Peace with God is especially necessary. This involves the subjection of the intellect and will to Him, perfect obedience to His law, the avoidance of sin and the entire surrender of ourselves to Him. When we have prepared ourselves in this way, God will visit us with His grace and we shall experience the joy of inward peace. Jesus came into the world to bring us this peace, which He purchased for us with His Precious Blood, thereby erasing sin and opening the gates of Heaven. So much the worse for us if we destroy the work of God by turning back to sin. We shall no longer be at peace with God, Who hates sin so much that in order to redeem us from it He gave us His only begotten Son, nor with ourselves, because “there is no peace to the wicked.” (Is. 48:22) Remorse and disgust are the necessary results of sin. Let us remember that those who are really content even in this world are those who lead good lives. Whoever extinguishes divine grace in himself destroys the harmony and order which reigned in his soul as a result of the subjection of his passions to right reason and of the subjection of his reason to his Creator and Redeemer. Then, because we are not at peace with God nor with ourselves, we cannot really be at peace with men. It is our faith which teaches us that they are our brothers, redeemed as we have been by the Precious Blood of Jesus Christ, and that therefore we should always love and assist them.
3. At the close of this meditation let us ask the risen Christ to give us His peace, which is the only true peace. “My peace I give to you.” (John 14:27) Although it comes from Jesus, however, this peace requires an effort on our part also. We must build it up carefully within ourselves with the help of God's grace. The foundations of interior peace must be laid down by controlling our passions, by avoiding the slightest trace of sin, by living the life of prayer and of union with God, by loving God above all things, and by living and working for Him alone.
Monday, 3 February 2014
Cardinal Ottaviani on Just War
The Future of Offensive War, by Card. Alfredo Ottaviani
When two societies which are only materially distinct from each other come into collision neither is to be sacrificed to placate the other, but the interests of each are to be catered for in a rigidly fair manner.
This principle is based on the fact that these two societies are of equal standing, enjoy therefore identical rights and have neither of them any legal advantage over the other; neither in fact is obliged to waive any of its rights in favour of the other. On this account a balance in no way derogatory to either must be struck as accurately as is possible between the conflicting rights; for example, by dividing up the disputed matter (granted it is divisible) or by making compensation. At times indeed the right claimed on one side may be a putative one only, and that on the other side clearly unimpeachable (objective); or at least one rather than the other side clearly unimpeachable (objective); or at least one rather than the other may have a greater interest at stake or stronger grounds on which to quarrel. But even in situations such as these, peaceful methods of settling the issue must take precedence over all others.
First of all, therefore, every effort should be made to establish the existence of whatever right is being claimed; then an attempt should be made to compose differences amicably; finally, should this fail, war must not be declared without first trying out certain coercive measures which, though of less consequence than war, may be equally effective in the circumstances. These last, indeed, are the only measures to be taken whenever it is clear that they of themselves can effect a settlement, and avoid the disasters of war.
But what of mediation, arbitration or an investigation by an international tribunal? Are not these also possible means? To me, indeed, they seem of so obligatory a nature that they alone are the only justifiable and lawful means of vindicating rights in present times; war is out of the question. It is important, however, to note with regard to this view that this is not the opinion of past centuries: in those days mediation, etc., were not considered the exclusive means of settling disputes between perfect or fully autonomous societies; they were at the most highly commendable from a humanitarian viewpoint. For, granting the concept of the sovereignty of every state, then each state, because of its very independence and perfection, was also possessed of the juridical power of safeguarding its rights even by force of arms. The state, it was held, had ample resources at its disposal with which to uphold its rights in face of an adversary struggling against or simply ignoring the obligations these rights imposed upon him.
Warfare, however, was not to be indulged in merely because one had a just and proportionate cause with which to justify the action; it also had to be necessary to the preservation of the social well-being, and withal reasonably assured of success.
The justification of war did not rest, therefore, on the presumption that war was as satisfactory as a duel between two private persons: neither course proves on which side right and reason lie. No, the sole justification of recourse to warfare was on an occasion when there was little hope of appealing to, or - if a disputed right were in question - of getting a decision from an authority higher than the state. War could be used then to compel an adversary to make good some infringement of rights - but with the understanding that it was a physical instrument the only concern of which was to keep intact the moral implication of the right infringed.
All the foregoing reasoning is cogent enough if we confine ourselves to a purely theoretical treatment of warfare. But in practice and in relation to present conditions the principles enunciated do not seem to hold. They were meant, we should remember, to cover warfare of a special kind, that between mercenary armies, and not our mammoth warfare which sometimes entails the total downfall of the nations at grips with each other; the principles, in fact, cannot be applied in the life of modern nations without doing serious damage to the particular peoples involved, and (leaving aside a question of a defensive war begun, under certain conditions, for the protection of the state from actual and unjust aggression) no state is justified any longer in resorting to warfare when some right has not been given its full due. Not that we for a moment wish to despise or belittle the theories of the great exponents of Christian international law! That would be unpardonable! The war of their treatises is not the war of our experience. The difference indeed is not even of the purely numerical or mathematical order; it goes much deeper. It affects the very principles governing war. Principles indeed derive from and vary with the nature of things; the difference between war as it was and war as we know it is precisely one of nature.
At the Vatican Council the Fathers intimated to the Pope their desire that some definite statement be drawn up which might induce men to abandon warfare altogether or at least induce them to conduct their wars according to humanitarian principles. The salvation of certain Christian peoples was the chief cause of their concern; not simply because these peoples were then in the throes of war but "rather because of the horrible disaster" with which they were afflicted as a result of war. War, they were gravely troubled to note, was the occasion of disasters not the least of which, a lowering of moral standards, accompanied and persisted after war, and made shipwreck of the faith of so many souls. We in this century have even further cause for concern:
- On account of the great development of communication in modern times and the desire on the part of nations to extend their interests to all parts of the world, excuses for war are now all too frequent.
- The disasters which worried the Fathers at the Vatican Council now affect not only soldiers and armies at war but also entire peoples.
- The extent of the damage done to national assets by aerial warfare, and the dreadful weapons that have been introduced of late, is so great that it leaves both vanquished and victor the poorer for years after.
- Innocent people, too, are liable to great injury from the weapons in current use: hatred is on that account excited above measure; extremely harsh reprisals are provoked; wars result which flout every provision of the jus gentium, and are marked by a savagery greater than ever. And what of the period immediately after a war? Does not it also provide an obvious pointer to the enormous and irreparable damage which war, the breeding place of hate and hurt, must do to the morals and manners of nations?
- In these days, when the world itself has become seemingly shrunken and straitened, the bonds between the nations of the world are so close and exigent that almost the whole world becomes involved once war is declared.
- A regime may be under the impression that it can engage in a just war with hope of success; but in fact secret weapons can be prepared to such effect nowadays that they, being unforeseen, can upset and utterly thwart all calculations.
Moreover, no conceivable cause could ever be sufficient justification for the evils, the slaughter, the destruction, the moral and religious upheavals which war today entails.
In practice, then, a declaration of war will never be justifiable. A defensive war even should never be undertaken unless a legitimate authority, with whom the decision rests, shall have both certainty of success and very solid proofs that the good accruing to the nation from the war will more than outweigh the untold evils which it will bring on the nation itself, and on the world in general.
Otherwise the government of peoples would be no better than the reign of universal disaster, which, as the recent war has shown, will claim its victims more from the civilian population than from the combatant troops. In what way then shall international crises be dealt with on future occasions? "Discussion and force", says Cicero, "are the main ways of settling quarrels, the former of which is peculiar to man, the latter to brute beasts". The former therefore is ever to be preferred; the interests of peace must be our chief concern ever - and it is not the forming of armies but the formation of minds which will best secure this.
In this formation the weapons of charity, justice and truth shall be:
- A civil and religious education of nations which so disposes peoples (and hence the rulers chosen from them) to co-operation and to an honourable recognition and interchange of rights and obligations, that class bitterness, race enmity and imperial competition - than which there is no better kindling for wars - are entirely eliminated.
- The setting up of an international body whose pronouncements all nations and rules should respect.
- The inculcation among peoples of a spirit of brotherliness in accord with gospel principles; as a result each nation will be prepared to place the good of the whole human brotherhood before its own interests, in the manner in which individuals in any republic worthy of the name ought always to contribute to the common good from whatever they themselves possess.
- To render impossible totalitarian regimes, for they above all else are the turbulent sources from which wars break out. Moreover, should the representatives of any people (or the people themselves) ever have conclusive indications that their rulers are on the point of undertaking a war in which nothing but blood and ruin will be the lot of the nation, they should and ought to take just measures to overthrow that regime.
Card. Alfredo Ottaviani, Institutiones Juris Publici Ecclesiastici, Vol. 1 (Jus Publicum Internum) Pars I, Titulus iii, art. 3 (Relationes societatum perfectarum in statu conflictus) Principium 2 - Vatican, Polyglot. 3rd Edition (1947) pp. 149-55
English translation: Blackfriars - a monthly review. Edited by the English Dominicans. Published at Blackfriars, St Giles, Oxford, Vol. XXX September 1949 No. 354
http://www.catholicapologetics.info/morality/warfare/justwar.htm
Saturday, 1 February 2014
True Peace - Cardinal Bacci
True Peace
1. Everybody desires peace, but very few people possess it. A good many profound and beautiful definitions have been attempted. Cicero called it "tranquilla libertas," which one might translate as "undisturbed freedom." His general idea was that there can be no peace without liberty. St. Augustine defined it as "hominum ordinata concordia" (De. Civ. Dei, XIX, 13) or "ordered agreement among men." St. Thomas followed on the same lines when he said that peace was "tranquillitas ordinis" (Summa, II-II, q. 29, a. 1 ad. 1) or "tranquillity of order." There are three necessary elements in peace. They are order, harmony, and liberty. Right order is the most important. Everything in us must be in its proper place. As we have shown in the preceding meditation, our lower faculties must be entirely subordinate to right reason, and this must be completely subject to the law of God.
Every act of rebellion against this proper order creates confusion in our nature and makes peace impossible. Furthermore, there must be harmony and agreement. This means that our minds must voluntarily accept and embrace this just order, and not merely endure it with reluctance. As St. Thomas says, peace is an act of charity; it comes indirectly from justice and directly from charity. (Summa, II-II, q. 29; a. 1, ad. 3) We have perfect peace when this just order holds sway within us, provided that we are not enduring it as if it were a yoke, but lovingly accepting it under the inspiration of divine charity. This is that genuine peace which gives us the liberty of the sons of God, that freedom from evil with which Christ has set us free. (Cf. Gal. 4:31; 2 Cor. 3:17) True peace flourishes in an atmosphere of goodness and perishes when it encounters evil. Whether it is in the field of social relations or in the spiritual life, peace without liberty is not peace at all, but slavery and death.
2. When He came into the world, Jesus proclaimed peace. The Angels hovering over His humble manger sang songs of glory to God on high and of peace to men of good will on earth. During His earthly pilgrimage He often spoke of peace. When He forgave sinners their faults, He said to each of them: “Go in peace,” and “sin no more.” (Luke 7:50; 8:48; John 8:11) When He was leaving this earth He bequeathed His peace to His Apostles as if it were a sacred heirloom: “Peace I leave with you, my peace I give to you; not as the world gives do I give to you. (John 14:27) We can see from these words that the peace of Jesus is not the same as worldly peace. The Church in its liturgy implores from God that peace which the world cannot give. When the world speaks of peace, it means normally the external, public peace which flows from respect for the law and for the established regime. This is peace; there is no doubt about that. It is necessary and is a gift from God. But it is not enough. We need the inner peace of soul of which we have already spoken, for it is the only true and solid foundation for external peace. Without this peace of soul, external peace is uncertain and fleeting. We have said that true peace is based on three things: Right order, harmony, and liberty. But in order to obtain full and perfect peace still one more thing is necessary; complete and loving abandonment to the will of God. The beginning of real peace and holiness lies in doing the will of God in every detail. The perfection of peace and holiness is to do the will of God in everything purely from love for Him. Dante expresses this profound idea when he describes the peace of the blessed in Heaven, now unshakable in their joyful compliance with the divine will.
"E la sua volontate é nostra pace:
Ella é quel mare, al qual tutto si move
ciò ch' ella crea e che natura face."
(Paradiso, III, 85-87)
"His will is our repose:
He is the ocean into which everything flows
Which He has created in the universe."
3. This absolute and loving abandonment to the will of God in all things brings complete inner peace, but it does not exclude conflict. Interior peace is the result of the practice of virtue and therefore of the struggle against evil. When Our Lord had repeated several times that He had given us His peace, He said also: “Do not think that I have come to send peace upon the earth; I have come to bring a sword, not peace.” (Mt. 10:34) These apparently contradictory words of Our Lord are explained by the fact that the peace of Jesus does not consist in inactivity, but demands action and strife and the conquest of evil. It is a militant peace which Our Lord desires us to possess. Only when we have controlled our passions, when we have made our wills entirely subject to the will of God and have renounced ourselves so that the justice and charity of Jesus Christ can triumph in us, only then shall we reach those serene heights where storms from below cannot come near us and the peace of God reigns supreme.
We find examples of this true and perfect peace among the Saints, Martyrs and Apostles. We read of the Apostles that “they departed... rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus.” (Acts 5:41) This is an example of that genuine peace which is the result of victory in the combat against evil and of complete and loving submission to the will of God.
1. Everybody desires peace, but very few people possess it. A good many profound and beautiful definitions have been attempted. Cicero called it "tranquilla libertas," which one might translate as "undisturbed freedom." His general idea was that there can be no peace without liberty. St. Augustine defined it as "hominum ordinata concordia" (De. Civ. Dei, XIX, 13) or "ordered agreement among men." St. Thomas followed on the same lines when he said that peace was "tranquillitas ordinis" (Summa, II-II, q. 29, a. 1 ad. 1) or "tranquillity of order." There are three necessary elements in peace. They are order, harmony, and liberty. Right order is the most important. Everything in us must be in its proper place. As we have shown in the preceding meditation, our lower faculties must be entirely subordinate to right reason, and this must be completely subject to the law of God.
Every act of rebellion against this proper order creates confusion in our nature and makes peace impossible. Furthermore, there must be harmony and agreement. This means that our minds must voluntarily accept and embrace this just order, and not merely endure it with reluctance. As St. Thomas says, peace is an act of charity; it comes indirectly from justice and directly from charity. (Summa, II-II, q. 29; a. 1, ad. 3) We have perfect peace when this just order holds sway within us, provided that we are not enduring it as if it were a yoke, but lovingly accepting it under the inspiration of divine charity. This is that genuine peace which gives us the liberty of the sons of God, that freedom from evil with which Christ has set us free. (Cf. Gal. 4:31; 2 Cor. 3:17) True peace flourishes in an atmosphere of goodness and perishes when it encounters evil. Whether it is in the field of social relations or in the spiritual life, peace without liberty is not peace at all, but slavery and death.
2. When He came into the world, Jesus proclaimed peace. The Angels hovering over His humble manger sang songs of glory to God on high and of peace to men of good will on earth. During His earthly pilgrimage He often spoke of peace. When He forgave sinners their faults, He said to each of them: “Go in peace,” and “sin no more.” (Luke 7:50; 8:48; John 8:11) When He was leaving this earth He bequeathed His peace to His Apostles as if it were a sacred heirloom: “Peace I leave with you, my peace I give to you; not as the world gives do I give to you. (John 14:27) We can see from these words that the peace of Jesus is not the same as worldly peace. The Church in its liturgy implores from God that peace which the world cannot give. When the world speaks of peace, it means normally the external, public peace which flows from respect for the law and for the established regime. This is peace; there is no doubt about that. It is necessary and is a gift from God. But it is not enough. We need the inner peace of soul of which we have already spoken, for it is the only true and solid foundation for external peace. Without this peace of soul, external peace is uncertain and fleeting. We have said that true peace is based on three things: Right order, harmony, and liberty. But in order to obtain full and perfect peace still one more thing is necessary; complete and loving abandonment to the will of God. The beginning of real peace and holiness lies in doing the will of God in every detail. The perfection of peace and holiness is to do the will of God in everything purely from love for Him. Dante expresses this profound idea when he describes the peace of the blessed in Heaven, now unshakable in their joyful compliance with the divine will.
"E la sua volontate é nostra pace:
Ella é quel mare, al qual tutto si move
ciò ch' ella crea e che natura face."
(Paradiso, III, 85-87)
"His will is our repose:
He is the ocean into which everything flows
Which He has created in the universe."
3. This absolute and loving abandonment to the will of God in all things brings complete inner peace, but it does not exclude conflict. Interior peace is the result of the practice of virtue and therefore of the struggle against evil. When Our Lord had repeated several times that He had given us His peace, He said also: “Do not think that I have come to send peace upon the earth; I have come to bring a sword, not peace.” (Mt. 10:34) These apparently contradictory words of Our Lord are explained by the fact that the peace of Jesus does not consist in inactivity, but demands action and strife and the conquest of evil. It is a militant peace which Our Lord desires us to possess. Only when we have controlled our passions, when we have made our wills entirely subject to the will of God and have renounced ourselves so that the justice and charity of Jesus Christ can triumph in us, only then shall we reach those serene heights where storms from below cannot come near us and the peace of God reigns supreme.
We find examples of this true and perfect peace among the Saints, Martyrs and Apostles. We read of the Apostles that “they departed... rejoicing that they had been counted worthy to suffer disgrace for the name of Jesus.” (Acts 5:41) This is an example of that genuine peace which is the result of victory in the combat against evil and of complete and loving submission to the will of God.
Friday, 31 January 2014
Blessed are the Peacemakers - Cardinal Bacci
Blessed Are Those Who Love Peace
1. “Blessed are the peacemakers,” Our Lord says, “for they shall be called children of God.” (Mt. 5:9)
All those who are in the state of grace, and therefore living on the supernatural plane, are the adopted sons of God and sharers in His divine nature, (Cf. 2 Peter 1:4) which they will enjoy one day in the Beatific Vision. Our Saviour, however, refers to those who love peace as being in a special way the sons of God. Why is this? St. Augustine offers the real explanation. (Cf. De Serm. Domini, lib. I, Cap. 2) God is perfect peace and harmony. In Him there is no conflict. His being and His activity are identical. He is perfect unity and simplicity, eternal and unaffected by the limitations of space and time. Now, the son should be a living image of the father. Those who reflect, although necessarily in a limited way, this peace, harmony and serene activity in their own personality, deserve to be called in a special way the sons of God. They are the true lovers of peace.
2. How can one achieve this calmness of approach and manner of behaviour? We can consult St. Augustine again. (Ibid.) It is particularly necessary that the faculties and movements of our lower nature should be under control and subjects to right reason. It is reason which should govern us. It should guide us constantly and exercise complete control over all those parts of our nature which are common to men and animals. It is disastrous if the desires of the flesh rebel against the spirit, and worse still if they gain the upper hand. Then there can be no more peace of heart. There is no longer that reflection of the divine harmony which the grace of God had bestowed on us. There is only slavery, the slavery which takes away liberty and peace. It is very necessary, therefore, that "that part of man which is the highest and most perfect should rule without opposition the remaining parts which are common to men and animals; but in its turn this supreme faculty, that is, the intellect or reason, should be subject to God Almighty." (Ibid.)
It is clear from these words that peace in us is the result of two kinds of necessary obedience, the obedience to right reason of the lower faculties, and the obedience of right reason to God, our Creator.
"This is the peace which God gives on earth to men of good will; this is the most perfect wisdom." (Ibid.)
3. Peace is especially opposed to sentiments of anger and hatred against our brothers. It commands us to love and help them. Hatred is the heritage of Cain, because God says that “he who does not love abides in death. Everyone who hates his brother is a murderer. And you know that no murderer has eternal life abiding in him.” (I John 3:15). A man who hates his brother may not actually kill him, but he is guilty of murdering him in his heart. As a result he loses peace of soul, because, as St. Augustine points out, (Sermon 82) by hating somebody you create disorder in yourself and destroy that divine harmony which was the gift of divine grace and charity.
If we wish to preserve interior peace, we must cast out from our hearts every vestige of hatred for our neighbour and entertain love, understanding and forgiveness for all. By loving our enemies we place ourselves above them by an act of true Christian nobility. We imitate Jesus, Who forgave His executioners and prayed for them from the Cross. A fit of anger is like a moment of madness. It is a great misfortune for anyone to yield to it. He speaks and acts like a man who has lost his reason and allows himself to be carried away by blind passion. When the moment of insanity is over, he will be ashamed of himself and of all that he has said and done.
It is necessary to be masters of ourselves and of our feelings. Never speak or act until anger has subsided within you. By persevering in co-operation with the grace of God, preserve that inward calmness which is a reflection of the peace of God.
1. “Blessed are the peacemakers,” Our Lord says, “for they shall be called children of God.” (Mt. 5:9)
All those who are in the state of grace, and therefore living on the supernatural plane, are the adopted sons of God and sharers in His divine nature, (Cf. 2 Peter 1:4) which they will enjoy one day in the Beatific Vision. Our Saviour, however, refers to those who love peace as being in a special way the sons of God. Why is this? St. Augustine offers the real explanation. (Cf. De Serm. Domini, lib. I, Cap. 2) God is perfect peace and harmony. In Him there is no conflict. His being and His activity are identical. He is perfect unity and simplicity, eternal and unaffected by the limitations of space and time. Now, the son should be a living image of the father. Those who reflect, although necessarily in a limited way, this peace, harmony and serene activity in their own personality, deserve to be called in a special way the sons of God. They are the true lovers of peace.
2. How can one achieve this calmness of approach and manner of behaviour? We can consult St. Augustine again. (Ibid.) It is particularly necessary that the faculties and movements of our lower nature should be under control and subjects to right reason. It is reason which should govern us. It should guide us constantly and exercise complete control over all those parts of our nature which are common to men and animals. It is disastrous if the desires of the flesh rebel against the spirit, and worse still if they gain the upper hand. Then there can be no more peace of heart. There is no longer that reflection of the divine harmony which the grace of God had bestowed on us. There is only slavery, the slavery which takes away liberty and peace. It is very necessary, therefore, that "that part of man which is the highest and most perfect should rule without opposition the remaining parts which are common to men and animals; but in its turn this supreme faculty, that is, the intellect or reason, should be subject to God Almighty." (Ibid.)
It is clear from these words that peace in us is the result of two kinds of necessary obedience, the obedience to right reason of the lower faculties, and the obedience of right reason to God, our Creator.
"This is the peace which God gives on earth to men of good will; this is the most perfect wisdom." (Ibid.)
3. Peace is especially opposed to sentiments of anger and hatred against our brothers. It commands us to love and help them. Hatred is the heritage of Cain, because God says that “he who does not love abides in death. Everyone who hates his brother is a murderer. And you know that no murderer has eternal life abiding in him.” (I John 3:15). A man who hates his brother may not actually kill him, but he is guilty of murdering him in his heart. As a result he loses peace of soul, because, as St. Augustine points out, (Sermon 82) by hating somebody you create disorder in yourself and destroy that divine harmony which was the gift of divine grace and charity.
If we wish to preserve interior peace, we must cast out from our hearts every vestige of hatred for our neighbour and entertain love, understanding and forgiveness for all. By loving our enemies we place ourselves above them by an act of true Christian nobility. We imitate Jesus, Who forgave His executioners and prayed for them from the Cross. A fit of anger is like a moment of madness. It is a great misfortune for anyone to yield to it. He speaks and acts like a man who has lost his reason and allows himself to be carried away by blind passion. When the moment of insanity is over, he will be ashamed of himself and of all that he has said and done.
It is necessary to be masters of ourselves and of our feelings. Never speak or act until anger has subsided within you. By persevering in co-operation with the grace of God, preserve that inward calmness which is a reflection of the peace of God.
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