The Church as Sacrament of Hope?

(This is Neil)

Some of the last words of Gaudium et Spes– the Second Vatican Council’s Pastoral Constitution on the Church in the Modern World – read:

By thus giving witness to the truth, we will share with others the mystery of the heavenly Father’s love. As a consequence, men throughout the world will be aroused to a lively hope—the gift of the Holy Spirit—that some day at last they will be caught up in peace and utter happiness in that fatherland radiant with the glory of the Lord.

If it seems like the Roman Catholic Church – perhaps just in some contexts – is failing to foster that “lively hope,” we really should ask why. Put more constructively, how can the church be a sign, even a sacrament, of hope?

As I mentioned in my last post, the current issue of Theological Studies has a few articles about hope. Another one of them is written by the Australian priest Richard Lennan. Among other things, Lennan lists four elements that must be present if the church and hope are to be related. They are mostly taken from the Dominican theologian Louis-Marie Chauvet. These four elements are, in my opinion, rarely held together in most Catholic discourse.

First, Fr Lennan says that we must recognize the church as the “only guaranteed means of access to Jesus as crucified as risen.” This seems mostly argued as necessary to prevent a search for a direct “Gnostic line” to Jesus Christ, or to preempt reliance upon a mere memory of Christ – the seeking after a “corpse,” in Chauvet’s words. Through accepting the church, we hand ourselves “over to what is not the product of one’s own initiative.”

This element is an expression of hope, because the recognition of the church expresses hope that Christ is still alive – an “undreamed of possibility of love” in the words of Juan Luis Segundo – and can be encountered in word and sacrament.

(It probably should have been mentioned here that there is no reason at all to use “church” in an unnecessarily narrow sense. As the Congregation for the Doctrine of the Faith clarified, “It is possible, according to Catholic doctrine, to affirm correctly that the Church of Christ is present and operative in the churches and ecclesial Communities not yet fully in communion with the Catholic Church, on account of the elements of sanctification and truth that are present in them.” See my post here.)

Second, we must recognize that the church has an institutional dimension. This is a rather unlikely expression of hope. To be sure, institutions can be effective. But they can also clearly be self-destructive. By accepting the institutional church, we hope that we can retain institutional tools – including bishops as “bearers of tradition” – without becoming the sort of institution that insulates itself from self-criticism, dialogue or cooperation.

Third, for the church to be a sacrament of hope, it has to avoid “necrotic” temptations. These all involve “claiming ownership of the grace proper to sacramental encounters.” We sense this sort of temptation when doctrine is used as an instrument of managerial control, or liturgy becomes magic – a “way to achieve an effect we desire without having to face the consequences for our inner life of a genuine encounter with God.” We also see this in works-righteousness, when grace is supposed to function mechanistically. A “necrotic” church cannot be open to conversion – there is nothing more than what it already has and carefully guards.

I suspect that part of this would have to involve a renewed, and inevitably ecumenical, commitment to the doctrine of justification.

Fourth, for the church to be a sacrament of hope, it has to remember that it is a sacrament – a sign. The church cannot confuse itself with the Kingdom of God and just focus on defining its sacred boundaries against non-Church, while strategically expanding its blessed ecclesial territory. Instead, the church must “radicalize the vacancy of the place of God.” It shouldn’t attempt to fill this vacancy.

The church actually becomes itself by being willing to recognize the presence of God in other ecclesial communities and religions and forms of belief, because that shows awareness that it neither controls nor exhausts the Holy Spirit. And what is the church but a sacrament of the union between God and not merely Catholics or even Christians but “the unity of the whole human race?” (Lumen Gentium 1). Establishing “Catholic identity” is a paradoxical endeavor, because it is an act of dispossession. The church is most itself as a sacrament of hope for the “whole human race,” when it is least anxious about its own sufficiency.

In your view, then, how can the Catholic Church foster hope among people “throughout the whole world?” Or is this simply impossible?

(Regarding our four elements, it strikes me that most writers emphasize either the first two or the last two.)

 

Dei Verbum 1 and Gaudium et Spes

I’m very happy that Todd has already begun reflecting on Dei Verbum here. His first post raised the question of its relationship with Gaudium et Spes. In a conference last year to commemorate the 40th anniversary of Dei Verbum, Cardinal Walter Kasper touched on this rather important question. Here is the relevant excerpt – it is rather long, I have to say, but I do think that it will deepen our reflection:

The opening sentence of the Constitution makes it clear that the Council is concerned with much deeper and more comprehensive questions than those which are in dispute between theologians and which must be debated within that arena. The Council is concerned with the essence and significance of the word of God understood as praeconium salutatis, a message of salvation and of life. With this formulation the Council refers back to the first Epistle of John: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the world of life” (1 John 1,1).

It is striking that this quotation not only speaks of hearing but also of seeing and touching, and that it means revelation not only through words but also through deeds. According to the Council too, God’s word issues forth in word and deed, which reciprocally interpret one another (DV2). God’s speaking is creative and therefore also always action. “Dicere Dei est facere” says Thomas Aquinas. There he expresses exactly the original meaning of the Hebraic word dabar, which can mean both word and deed. The theology of the church fathers as well as the theology of the early and the high Middle Ages therefore knew that revelation occurs as part of the history of salvation. Only later was the history of salvation transported into an abstract doctrinal system or reduced to a personalistic and existential interpretation.

During the Council it was above all two Protestant theologians, Kristen E. Skydsgaard and Oscar Cullman, who emphatically highlighted this salvatory character and found a hearing above all from Pope Paul VI. Revelation is neither an unhistorical myth nor an abstract speculation, it takes place within history, which reaches its completion and its fulfillment in Jesus Christ (DV 2;4;7;13).

This Christological intensification and concentration of course also makes clear another deeper dimension. Through word and deed God does not reveal something; he reveals himself. Referring to Eph. 1,9 and other Bible passages (Col 1,26; 1 Tim 3,16) the Council speaks of a “seipsum revelare et notum facere sacramentum voluntatis suae” (“to reveal himself and proclaim the mystery of his will”). With this statement the Council achieved a breakthrough from an understanding based on instruction theory – as Max Seckler defines it – to an understanding based on communication theory. That means: the word of God is not intended as instruction on some supernatural facts or doctrines to which mankind has no access through the intellect alone; it is instead a communicative process from person to person. In His revelation God speaks to us as friends out of the abundance of His love (DV 2)(cf. Ex. 33,11; John 15,14f).

The consequence of the personal understanding of revelation is the personal understanding of faith. Speaking of the “obedience of faith” (Rom 16,26) which mankind renders to the self-revealing God, the Council says: “Thereby man entrusts his whole self freely to God, offering the full submission of intellect and will to God who reveals and freely assenting to the truth revealed by Him” (DV 5). Ultimately faith relates neither to the heard word nor to the experience of the salvation event but solely to God who reveals Himself in word and deed. …

In essence the process of revelation is a dialogic communication process. Communication both becomes and effects participation. The word of God wants to cause that which it says to become present reality. It is an efficacious word (verbum efficax) which also effects and grants that which it says (Heb 4,12). Ultimately it does not give us “something,” it gives us access to the Father (Eph 2,18) and allows us to participate in the divine nature (2 Pet 1,4). That expresses the intention of the revelation process, quoting the 1st Epistle of John: “In order that you also may have fellowship with us, and that our fellowship may be with the Father, and with his son Jesus Christ (1 John 1,3). The word of God as praeconium salutatis is therefore the message of communion, communio with God and with one another. As such it is the word of life (DV 1).

This message of salvation is directed at the whole world. Therefore the preface of Dei verbum defines the aim of the whole document by quoting Augustine: “so that by hearing the message of salvation the whole world may believe; by believing it may hope; and by hoping it may love” (DV 1). This universal goal orientation is taken up again later in the text, where the Constitution speaks of revelation in creation, and referring back to the 1st Vatican Council speaks of the possibility of acknowledging God by the natural light of reason through created realities (Rom 1, 20)(DV 3,6). It is however indicative that the Second Vatican Council thereby clearly goes further than the First Vatican Council, in that it does not simply see creation as the natural order, but categorises it christologically. It speaks of the fact that God has created all things through the word (John 1,3), thus relating creation also to Christ and in Christ (1 Cor 8,6; Col 1,16f; Heb 1,2).

Unfortunately the consequences of this important idea are not developed further in Dei verbum. It was the pastoral constitution Gaudium et spes which succeeded in demonstrating that from Jesus Christ and his word light falls on the whole of reality, it is through Christ that the ultimate vocation of mankind, the meaning of his life, but also the riddle of pain and death is illuminated (GS 10;22;32;45 et al). In a felicitous formulation the pastoral constitution says that God in his word not only reveals Himself but also “man to man himself” (GS 22). In this sense the theological explanation of the word of God as the word of life and as praeconium salutatis must also always be an existential interpretation and an interpretation of worldly reality, in which we and our world and our life must be at stake, naturally in such a way that eternal life and complete communion with God are not lost from view but remain fixed before our eyes as the true goal of mankind.

 

Gaudium et Spes 93

It’s a wrap: we finish up with section 93. It’s been a journey hasn’t it?

Mindful of the Lord’s saying: “by this will all know that you are my disciples, if you have love for one another” (John 13:35), Christians cannot yearn for anything more ardently than to serve the (people) of the modern world with mounting generosity and success. Therefore, by holding faithfully to the Gospel and benefiting from its resources, by joining with every (person) who loves and practices justice, Christians have shouldered a gigantic task for fulfillment in this world, a task concerning which they must give a reckoning to to Him who will judge every (person) on the last of days.

Not everyone who cries, “Lord, Lord,” will enter into the kingdom of heaven, but those who do the Father’s will by taking a strong grip on the work at hand. Now, the Father wills that in all (people) we recognize Christ our brother and love Him effectively, in word and in deed. By thus giving witness to the truth, we will share with others the mystery of the heavenly Father’s love. As a consequence, (people) throughout the world will be aroused to a lively hope-the gift of the Holy Spirit-that some day at last they will be caught up in peace and utter happiness in that fatherland radiant with the glory of the Lord.

Now to Him who is able to accomplish all things in a measure far beyond what we ask or conceive, in keeping with the power that is at work in us-to Him be glory in the Church and in Christ Jesus, down through all the ages of time without end. Amen. (Eph. 3:20-21).

As this commentary has plodded along, we’ve touched on many major topics. They haven’t generated nearly the commentary that liturgy does, but they are vital to our personal understanding of ourselves as Catholic believers, as well as how non-believers and separated believers see us. Any last thoughts on Gaudium et Spes?

 

 

Gaudium et Spes 92

Gaudium et Spes continues a final roll:

By virtue of her mission to shed on the whole world the radiance of the Gospel message, and to unify under one Spirit all (people) of whatever nation, race or culture, the Church stands forth as a sign of that (communion) which allows honest dialogue and gives it vigor.

A sign not always as evident as it could be, some might say. At the very least this statement should be qualified with a disclaimer, “Aside from things which have already been determined …”

Such a mission requires in the first place that we foster within the Church herself mutual esteem, reverence and harmony, through the full recognition of lawful diversity. Thus all those who compose the one People of God, both pastors and the general faithful, can engage in dialogue with ever abounding fruitfulness. For the bonds which unite the faithful are mightier than anything dividing them. Hence, let there be unity in what is necessary; freedom in what is unsettled, and charity in any case.

The Church itself should give the best example to the world of the nature of loving, charitable human cooperation. I’m not sure we’ve seen this beyond the best parishes.

Our hearts embrace also those (believers) and communities not yet living with us in full communion; to them we are linked nonetheless by our profession of the Father and the Son and the Holy Spirit, and by the bond of charity. We do not forget that the unity of Christians is today awaited and desired by many, too, who do not believe in Christ; for the farther it advances toward truth and love under the powerful impulse of the Holy Spirit, the more this unity will be a harbinger of unity and peace for the world at large. Therefore, by common effort and in ways which are today increasingly appropriate for seeking this splendid goal effectively, let us take pains to pattern ourselves after the Gospel more exactly every day, and thus work as (sisters and) brothers in rendering service to the human family. For, in Christ Jesus this family is called to the family of the (children) of God.

Unity in belief and unity of the world is a divine “impulse,” a desire of God for the entire human family.

We think cordially too of all who acknowledge God, and who preserve in their traditions precious elements of religion and humanity. We want frank conversation to compel us all to receive the impulses of the Spirit faithfully and to act on them energetically.

That all should discern and act as they are called by God: we could expect nothing more from those who do not believe as we do. Yet the council is not blind to the need for believers to take “prudent” care with potential hostility:

For our part, the desire for such dialogue, which can lead to truth through love alone, excludes no one, though an appropriate measure of prudence must undoubtedly be exercised. We include those who cultivate outstanding qualities of the human spirit, but do not yet acknowledge the Source of these qualities. We include those who oppress the Church and harass her in manifold ways. Since God the Father is the origin and purpose of all (people), we are all called to be (sisters and) brothers. Therefore, if we have been summoned to the same destiny, human and divine, we can and we should work together without violence and deceit in order to build up the world in genuine peace.

Thoughts?

 

Gaudium et Spes 91

The home stretch, people …

Gaudium et Spes begins to sum up the effort and hopes of the Vatican Council:

Drawn from the treasures of Church teaching, the proposals of this sacred synod look to the assistance of every (person) of our time, whether he (or she) believes in God, or does not explicitly recognize Him. If adopted, they will promote among (all people) a sharper insight into their full destiny, and thereby lead them to fashion the world more to (a) surpassing dignity, to search for a (communion) which is universal and more deeply rooted, and to meet the urgencies of our ages with a gallant and unified effort born of love.

Here we have a council “policy,” namely that the bishops gathering in the years 1962-65 did not always (or even often) intend to set up definitive policy on the topics discussed. Claiming Vatican II was not a dogmatic council misses the point. A council is not the only teaching organ of the Church, nor was it unforeseen that bishops, clergy, religious, and laity would further develop the broadest outlines given by Vatican II.

Undeniably this conciliar program is but a general one in several of its parts; and deliberately so, given the immense variety of situations and forms of human culture in the world. Indeed while it presents teaching already accepted in the Church, the program will have to be followed up and amplified since it sometimes deals with matters in a constant state of development. Still, we have relied on the word of God and the spirit of the Gospel. Hence we entertain the hope that many of our proposals will prove to be of substantial benefit to everyone, especially after they have been adapted to individual nations and mentalities by the faithful, under the guidance of their pastors.

For matters dealing with the modern world, the laity are expected to be at the forefront of such efforts.

 

Gaudium et Spes 90

Gaudium et Spes 90 reads:

An outstanding form of international activity on the part of Christians is found in the joint efforts which, both as individuals and in groups, they contribute to institutes already established or to be established for the encouragement of cooperation among nations. There are also various Catholic associations on an international level which can contribute in many ways to the building up of a peaceful and fraternal community of nations. These should be strengthened by augmenting in them the number of well qualified collaborators, by increasing needed resources, and by advantageously fortifying the coordination of their energies. For today both effective action and the need for dialogue demand joint projects. Moreover, such associations contribute much to the development of a universal outlook-something certainly appropriate for Catholics. They also help to form an awareness of genuine universal solidarity and responsibility.
Finally, it is very much to be desired that Catholics, in order to fulfill their role properly in the international community, will seek to cooperate actively and in a positive manner both with their separated (believers) who together with them profess the Gospel of charity and with all (people) thirsting for true peace.

Which organizations still active would you hold up as examples of the implementation of this section?

The council, considering the immensity of the hardships which still afflict the greater part of mankind today, regards it as most opportune that an organism of the universal Church be set up in order that both the justice and love of Christ toward the poor might be developed everywhere. The role of such an organism would be to stimulate the Catholic community to promote progress in needy regions and international social justice.

We have this “organism,” but many dioceses and parishes also have such groups doing good work. What about in your area?

 

Gaudium et Spes 89

Picking up with Gaudium et Spes 89 today:

Since, in virtue of her mission received from God, the Church preaches the Gospel to all (people) and dispenses the treasures of grace, she contributes to the ensuring of peace everywhere on earth and to the placing of the (communal) exchange between (people) on solid ground by imparting knowledge of the divine and natural law. Therefore, to encourage and stimulate cooperation among (people), the Church must be clearly present in the midst of the community of nations both through her official channels and through the full and sincere collaboration of all Christians-a collaboration motivated solely by the desire to be of service to all.

This will come about more effectively if the faithful themselves, conscious of their responsibility as (human beings) and as Christians will exert their influence in their own milieu to arouse a ready willingness to cooperate with the international community. Special care must be given, in both religious and civil education, to the formation of youth in this regard.

A brief section, repeating the value of official Church cooperation with existing efforts, but also affirming the need for the formation of young believers, indeed, of young people outside of religious channels, in the openness to alleviating need.

Thoughts?

 

Gaudium et Spes 88

Heading into the home stretch of our examination of Gaudium et Spes 88, we read first of the danger of scandal from wealthy Christian nations neglecting the basic duty of charity:

Christians should cooperate willingly and wholeheartedly in establishing an international order that includes a genuine respect for all freedoms and amicable (relations) between all. This is all the more pressing since the greater part of the world is still suffering from so much poverty that it is as if Christ Himself were crying out in these poor to beg the charity of the disciples. Do not let (people), then, be scandalized because some countries with a majority of citizens who are counted as Christians have an abundance of wealth, whereas others are deprived of the necessities of life and are tormented with hunger, disease, and every kind of misery. The spirit of poverty and charity are the glory and witness of the Church of Christ.

The work of charity is praised, and not only when convenient for the giver:

Those Christians are to be praised and supported, therefore, who volunteer their services to help other (people) and nations. Indeed, it is the duty of the whole People of God, following the word and example of the bishops, to alleviate as far as they are able the sufferings of the modern age. They should do this too, as was the ancient custom in the Church, out of the substance of their goods, and not only out of what is superfluous.

Charity is not only a religious duty, as seen by the preferred involvement of dioceses, but also a human effort of nations around the world:

The procedure of collecting and distributing aids, without being inflexible and completely uniform, should nevertheless be carried on in an orderly fashion in dioceses, nations, and throughout the entire world. Wherever it seems convenient, this activity of Catholics should be carried on in unison with other Christian brothers. For the spirit of charity does not forbid, but on the contrary commands that charitable activity be carried out in a careful and orderly manner. Therefore, it is essential for those who intend to dedicate themselves to the services of the developing nations to be properly trained in appropriate institutes.

Christians are urged, then, to cooperate with existing non-Christian outlets practicing charity.

 

Gaudium et Spes 87

Gaudium et Spes treats concerns about population pressure. First, the bishops acknowledge the reality of concern with overpopulation:

International cooperation is needed today especially for those peoples who, besides facing so many other difficulties, likewise undergo pressures due to a rapid increase in population.

Scientific advances — especially through genetics — in agriculture have delayed the worst of the expectations of the 60′s. Still, it does not give human beings license to populate the planet to the limit of standing space. A person might need four square feet on which to stand. That puts us at about 300 trillion for the land area of the planet. Somewhere between the current population and that 300 trillion figure, we’ll have reached capacity.

There is an urgent need to explore, with the full and intense cooperation of all, and especially of the wealthier nations, ways whereby the human necessities of food and a suitable education can be furnished and shared with the entire human community. But some peoples could greatly improve upon the conditions of their life if they would change over from antiquated methods of farming to the new technical methods, applying them with needed prudence according to their own circumstances. Their life would likewise be improved by the establishment of a better social order and by a fairer system for the distribution of land ownership.

Any Catholic universities dealing with this topic that you know of:

Governments undoubtedly have rights and duties, within the limits of their proper competency, regarding the population problem in their respective countries, for instance, in the line of social and family life legislation, or regarding the migration of country-dwellers to the cities, or with respect to information concerning the condition and needs of the country. Since (people) today are giving thought to this problem and are so greatly disturbed over it, it is desirable in addition that Catholic specialists, especially in the universities, skillfully pursue and develop studies and projects on all these matters.

A morality one might expect the Church to reinforce:

But there are many today who maintain that the increase in world population, or at least the population increase in some countries, must be radically curbed by every means possible and by any kind of intervention on the part of public authority. In view of this contention, the council urges everyone to guard against solutions, whether publicly or privately supported, or at times even imposed, which are contrary to the moral law. For in keeping with (the) inalienable right to marry and generate children, a decision concerning the number of children they will have depends on the right judgment of the parents and it cannot in any way be left to the judgment of public authority. But since the judgment of the parents presupposes a rightly formed conscience, it is of the utmost importance that the way be open for everyone to develop a correct and genuinely human responsibility which respects the divine law and takes into consideration the circumstances of the situation and the time. But sometimes this requires an improvement in educational and social conditions, and, above all, formation in religion or at least a complete moral training.

And this statement condoning scientific contraception that is within moral guidelines:

(People) should discreetly be informed, furthermore, of scientific advances in exploring methods whereby spouses can be helped in regulating the number of their children and whose safeness has been well proven and whose harmony with the moral order has been ascertained.

Comments?

 

Gaudium et Spes 86

Gaudium et Spes gets a bit more specific on guidelines for international economic policy …

The following norms seem useful for such cooperation:

a) Developing nations should take great pains to seek as the object for progress to express and secure the total human fulfillment of their citizens. They should bear in mind that progress arises and grows above all out of the labor and genius of the nations themselves because it has to be based, not only on foreign aid, but especially on the full utilization of their own resources, and on the development of their own culture and traditions. Those who exert the greatest influence on others should be outstanding in this respect.

Of those who have much, more is expected, or something like that …

b) On the other hand, it is a very important duty of the advanced nations to help the developing nations in discharging their above-mentioned responsibilities. They should therefore gladly carry out on their own home front those spiritual and material readjustments that are required for the realization of this universal cooperation.

Consequently, in business dealings with weaker and poorer nations, they should be careful to respect their profit, for these countries need the income they receive on the sale of their homemade products to support themselves.

If Third World nations have nothing in terms of competition to give multi-nationals, one would expect this is a given. Too bad that obsession with total competition has sullied capitalism.

c) It is the role of the international community to coordinate and promote development, but in such a way that the resources earmarked for this purpose will be allocated as effectively as possible, and with complete equity. It is likewise this community’s duty, with due regard for the principle of subsidiarity, so to regulate economic relations throughout the world that these will be carried out in accordance with the norms of justice.

Suitable organizations should be set up to foster and regulate international business affairs, particularly with the underdeveloped countries, and to compensate for losses resulting from an excessive inequality of power among the various nations. This type of organization, in unison with technical cultural and financial aid, should provide the help which developing nations need so that they can advantageously pursue their own economic advancement.

d) In many cases there is an urgent need to revamp economic and social structures. But one must guard against proposals of technical solutions that are untimely. This is particularly true of those solutions providing (people) with material conveniences, but nevertheless contrary to (a) spiritual nature and advancement. For “not by bread alone (do we) live, but by every word which proceeds from the mouth of God” (Matt. 4:4). Every sector of the family of (humankind) carries within itself and in its best traditions some portion of the spiritual treasure entrusted by God to humanity, even though many may not be aware of the source from which it comes.

A “spiritual treasure” as part of an original grace from God.

Thoughts?

 

Gaudium et Spes 85

Gaudium et Spes 85 deals with international economic cooperation:

The present solidarity of (hu)mankind also calls for a revival of greater international cooperation in the economic field. Although nearly all peoples have become autonomous, they are far from being free of every form of undue dependence, and far from escaping all danger of serious internal difficulties.

The problem of farming, sustenance versus cash cropping, comes to mind.

The development of a nation depends on human and financial aids. The citizens of each country must be prepared by education and professional training to discharge the various tasks of economic and social life. But this in turn requires the aid of foreign specialists who, when they give aid, will not act as overlords, but as helpers and fellow-workers.

A good summation of a proper attitude of those in mission work, too.

Developing nations will not be able to procure material assistance unless radical changes are made in the established procedures of modern world commerce. Other aid should be provided as well by advanced nations in the form of gifts, loans or financial investments. Such help should be accorded with generosity and without greed on the one side, and received with complete honesty on the other side.

Creditors have a hard enough time keeping their hands out of the pockets of the poor, encouraging debt and charging usurious interest rates on their own people. What prevents them from exploiting the Third World?

If an authentic economic order is to be established on a world-wide basis, an end will have to be put to profiteering, to national ambitions, to the appetite for political supremacy, to militaristic calculations, and to machinations for the sake of spreading and imposing ideologies.

Comments?

 

Gaudium et Spes 84

Link here, but the text of section 84 is:

In view of the increasingly close ties of mutual dependence today between all the inhabitants and peoples of the earth, the apt pursuit and efficacious attainment of the universal common good now require of the community of nations that it organize itself in a manner suited to its present responsibilities, especially toward the many parts of the world which are still suffering from unbearable want.

To reach this goal, organizations of the international community, for their part, must make provision for … different needs, both in the fields of social life-such as food supplies, health, education, labor and also in certain special circumstances which can crop up here and there, e.g., the need to promote the general improvement of developing countries, or to alleviate the distressing conditions in which refugees dispersed throughout the world find themselves, or also to assist migrants and their families.

A list tackled with varying degrees of enthusiasm, depending on your nation or region: hunger, health, labor, refugees, and migrants.

Already existing international and regional organizations are certainly well-deserving of the human race. These are the first efforts at laying the foundations on an international level for a community of (humankind) to work for the solution to the serious problems of our times, to encourage progress everywhere, and to obviate wars of whatever kind. In all of these activities the Church takes joy in the spirit of true (community) flourishing between Christians and non-Christians as it strives to make ever more strenuous efforts to relieve abundant misery.

Christian/non-Christian cooperation praised again. Indeed, this is something beneficial, for the Christians give witness to gospel values, and Christians themselves see that people of other faiths or of no faith work on behalf of the needy from a purely human impulse.

 

Gaudium et Spes 83

Gaudium et Spes begins a second section in its examination of war and peace entitled: Setting Up An International Community. First comes the acknowledgement of human sin:

In order to build up peace above all the causes of discord among (peoples), especially injustice, which foment wars must be rooted out. Not a few of these causes come from excessive economic inequalities and from putting off the steps needed to remedy them. Other causes of discord, however, have their source in the desire to dominate and in a contempt for persons. And, if we look for deeper causes, we find them in human envy, distrust, pride, and other egotistical passions. (Humankind) cannot bear so many ruptures in the harmony of things. Consequently, the world is constantly beset by strife and violence between (people), even when no war is being waged. Besides, since these same evils are present in the relations between various nations as well, in order to overcome or forestall them and to keep violence once unleashed within limits it is absolutely necessary for countries to cooperate more advantageously and more closely together and to organize together international bodies and to work tirelessly for the creation of organizations which will foster peace.

International cooperation is not a cure for human sinfulness, but it can alleviate the damage and help set the tone for justice. This section hints at what we see today: an outbreak of violence within nations, a repetition of the injustices delivered upon European Jews, native Americans, and other sorry stories of “egotistical passions.”

Thoughts?

 

Gaudium et Spes 82

Gaudium et Spes concludes a section on war and peace, starting with a nod to national leaders who have worked for peace:

In the meantime, efforts which have already been made and are still underway to eliminate the danger of war are not to be underrated. On the contrary, support should be given to the good will of the very many leaders who work hard to do away with war, which they abominate. These (leaders), although burdened by the extremely weighty preoccupations of their high office, are nonetheless moved by the very grave peacemaking task to which they are bound, even if they cannot ignore the complexity of matters as they stand. We should fervently ask God to give these (leaders) the strength to go forward perseveringly and to follow through courageously on this work of building peace with vigor. It is a work of supreme love for (hu)mankind. Today it certainly demands that they extend their thoughts and their spirit beyond the confines of their own nation, that they put aside national selfishness and ambition to dominate other nations, and that they nourish a profound reverence for the whole of humanity, which is already making its way so laboriously toward greater unity.

The notion of an institute devoted to the study of peace has popped up now and again. I’m not aware of any nation in which it has been put into practce, yet the bishops mention it:

The problems of peace and of disarmament have already been the subject of extensive, strenuous and constant examination. Together with international meetings dealing with these problems, such studies should be regarded as the first steps toward solving these serious questions, and should be promoted with even greater urgency by way of yielding concrete results in the future.

Peace begins with attitudes of the human heart and will, not international efforts, as pacifists will tell you:

Nevertheless, (people) should take heed not to entrust themselves only to the efforts of some, while not caring about their own attitudes. For government officials who must at one and the same time guarantee the good of their own people and promote the universal good are very greatly dependent on public opinion and feeling. It does them no good to work for peace as long as feelings of hostility, contempt and distrust, as well as racial hatred and unbending ideologies, continue to divide men and place them in opposing camps. Consequently there is above all a pressing need for a renewed education of attitudes and for new inspiration in public opinion. Those who are dedicated to the work of education, particularly of the young, or who mold public opinion, should consider it their most weighty task to instruct all in fresh sentiments of peace. Indeed, we all need a change of heart as we regard the entire world and those tasks which we can perform in unison for the betterment of our race.

But we should not let false hope deceive us. For unless enmities and hatred are put away and firm, honest agreements concerning world peace are reached in the future, humanity, which already is in the middle of a grave crisis, even though it is endowed with remarkable knowledge, will perhaps be brought to that dismal hour in which it will experience no peace other than the dreadful peace of death. But, while we say this, the Church of Christ, present in the midst of the anxiety of this age, does not cease to hope most firmly. She intends to propose to our age over and over again, in season and out of season, this apostolic message: “Behold, now is the acceptable time for a change of heart; behold! now is the day of salvation.” (2 Cor. 2:6.)

Comments?

 

Gaudium et Spes 81

Gaudium et Spes 81 continues on war, peace, and related issues. First, while the issue of MAD (mutually assured destruction) may be in the past, the principle of nations arming themselves while needs within the borders (and outside) go unmet is not morally tenable. We congratulate ourselves in the West for having won the Cold War, but we were quite close at times to stepping off the precipice into nuclear dark ages.

To be sure, scientific weapons are not amassed solely for use in war. Since the defensive strength of any nation is considered to be dependent upon its capacity for immediate retaliation, this accumulation of arms, which increases each year, likewise serves, in a way heretofore unknown, as deterrent to possible enemy attack. Many regard this procedure as the most effective way by which peace of a sort can be maintained between nations at the present time.
Whatever be the facts about this method of deterrence, (people) should be convinced that the arms race in which an already considerable number of countries are engaged is not a safe way to preserve a steady peace, nor is the so-called balance resulting from this race a sure and authentic peace. Rather than being eliminated thereby, the causes of war are in danger of being gradually aggravated. While extravagant sums are being spent for the furnishing of ever new weapons, an adequate remedy cannot be provided for the multiple miseries afflicting the whole modern world. Disagreements between nations are not really and radically healed; on the contrary, they spread the infection to other parts of the earth. New approaches based on reformed attitudes must be taken to remove this trap and to emancipate the world from its crushing anxiety through the restoration of genuine peace.

We might not have escaped nuclear ruin, though it appears our nation may be the only one immune from complete destruction. If the “interlude” spoken of below does not inspire us, it may well take a calamity to steer our priorities away from war and violence. God grant it does not come to pass.

Therefore, we say it again: the arms race is an utterly treacherous trap for humanity, and one which ensnares the poor to an intolerable degree. It is much to be feared that if this race persists, it will eventually spawn all the lethal ruin whose path it is now making ready. Warned by the calamities which the human race has made possible, let us make use of the interlude granted us from above and for which we are thankful to become more conscious of our own responsibility and to find means for resolving our disputes in a manner more worthy of man. Divine Providence urgently demands of us that we free ourselves from the age-old slavery of war. If we refuse to make this effort, we do not know where we will be led by the evil road we have set upon.

So the council gives believers a “clear duty.”

It is our clear duty, therefore, to strain every muscle in working for the time when all war can be completely outlawed by international consent. This goal undoubtedly requires the establishment of some universal public authority acknowledged as such by all and endowed with the power to safeguard on the behalf of all, security, regard for justice, and respect for rights. But before this hoped for authority can be set up, the highest existing international centers must devote themselves vigorously to the pursuit of better means for obtaining common security. Since peace must be born of mutual trust between nations and not be imposed on them through a fear of the available weapons, everyone must labor to put an end at last to the arms race, and to make a true beginning of disarmament, not unilaterally indeed, but proceeding at an equal pace according to agreement, and backed up by true and workable safeguards.(3. Cf. John XXIII, encyclical letter Pacem in Terris, where reduction of arms is mentioned: AAS 55 (1963), p. 287.)

Comments?