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Scots Catholic Blog
|Posted on December 11, 2013 at 7:28 AM|
‘Christ “is our peace”’
Here is what Pope Francis says in Evangelii Gaudium:
‘Peace in society cannot be understood as pacification or the mere absence of violence resulting from the domination of one part of society over others. Nor does true peace act as a pretext for justifying a social structure which silences or appeases the poor, so that the more affluent can placidly support their lifestyle while others have to make do as they can. Demands involving the distribution of wealth, concern for the poor and human rights cannot be suppressed under the guise of creating a consensus on paper or a transient peace for a contented minority. The dignity of the human person and the common good rank higher than the comfort of those who refuse to renounce their privileges. When these values are threatened, a prophetic voice must be raised.
Nor is peace “simply the absence of warfare, based on a precarious balance of power; it is fashioned by efforts directed day after day towards the establishment of the ordered universe willed by God, with a more perfect justice among men” (Pope Paul VI). In the end, a peace which is not the result of integral development will be doomed; it will always spawn new conflicts and various forms of violence.
Christ “is our peace” (Eph 2:14).
The message of peace is not about a negotiated settlement but rather the conviction that the unity brought by the Spirit can harmonize every diversity. It overcomes every conflict by creating a new and promising synthesis. Diversity is a beautiful thing when it can constantly enter into a process of reconciliation and seal a sort of cultural covenant resulting in a “reconciled diversity”.
The Gospel has an intrinsic principle of totality: it will always remain good news until it has been proclaimed to all people, until it has healed and strengthened every aspect of humanity, until it has brought all men and women together at table in God’s kingdom.
For the Church today, three areas of dialogue stand out where she needs to be present in order to promote full human development and to pursue the common good: dialogue with states, dialogue with society – including dialogue with cultures and the sciences – and dialogue with other believers who are not part of the Catholic Church. In each case, “the Church speaks from the light which faith offers” (Pope Benedict XVI), contributing her two thousand year experience and keeping ever in mind the life and sufferings of human beings.’