There is no peace without justice. There is no justice without forgiveness. John Paul II (1920 Poland – 2005 Vatican City)
29
Sep
MESSAGE FROM HIS HOLINESS JOHN PAUL II FOR THE CELEBRATION OF THE XXXV WORLD DAY OF PEACE JANUARY 1, 2002 THERE IS NO PEACE WITHOUT JUSTICE. THERE IS NO JUSTICE WITHOUT FORGIVENESS peace. Peace: a work of justice and love 2. What has happened recently, with the bloody events that we have just remembered, has prompted me to continue a reflection that often springs from the depths of my heart, when recalling historical events that have marked my life, especially in the years of my youth. The unspeakable suffering of people and people, including many of my friends and acquaintances, caused by Nazi and communist totalitarianism, have always intimately challenged me and encouraged my prayer. Many times I have stopped to think about this question: what is the path that leads to the full restoration of the moral and social order, so barbarously violated? The conviction I have reached, reasoning and confronting myself with Biblical Revelation, is that the broken order is not completely restored unless justice and forgiveness are combined with each other. The pillars of true peace are justice and that particular form of love which is forgiveness. 3. But how can we speak, in current circumstances, of justice and, at the same time, forgiveness as sources and conditions of peace? My answer is that we can and should talk about it despite the difficulty it entails, among other reasons, because we tend to think about justice and forgiveness in alternative terms. But forgiveness is opposed to resentment and revenge, not justice. In reality, true peace is “the work of justice” (Is 32:17). How has As affirmed by the Second Vatican Council, peace is “the fruit of the order assigned to human society by its divine Founder and which men, always thirsting for a more perfect justice, must carry out” (Pastoral Constitution Gaudium et Spes, 78). For more than fifteen centuries, the teaching of Augustine of Hippo has resonated in the Catholic Church, who has recalled that peace, which must be sought with the contribution of everyone, consists in the tranquillitas ordinis, in the tranquility of order (cf. De civitate Dei, 19, 13). True peace, then, is the fruit of justice, a moral virtue and legal guarantee that ensures full respect for rights and duties, and the fair distribution of benefits and burdens. But, since human justice is always fragile and imperfect, exposed to limitations and personal and group selfishness, it must be exercised and in a certain way completed with forgiveness, which heals wounds and deeply restores truncated human relationships. This applies both to tensions that affect individuals and to those of a more general, and even international, scope. Forgiveness is in no way opposed to justice, because it does not consist of inhibiting oneself from legitimate demands for reparation for the violated order. Forgiveness tends rather to that fullness of justice that leads to the tranquility of order and that, being much more than a fragile and temporary cessation of hostilities, aims at a profound recovery from the wounds. open. For this recovery, both justice and forgiveness are essential. These are the two dimensions of peace that I wish to analyze in this message. This year, World Day offers all humanity, and especially the Heads of Nations, the opportunity to reflect on the demands of justice and the call for forgiveness in the face of the serious problems that continue to afflict the world, among which is, and not least, the new level of violence introduced by organized terrorism. The phenomenon of terrorism 4. It is precisely the peace founded on justice and forgiveness that is currently attacked by international terrorism. In recent years, especially after the Cold War, terrorism has transformed into a sophisticated network of political, technical and economic collusion, which surpasses national boundaries and expands to cover the entire world. These are true organizations, often endowed with enormous financial resources, that plan large-scale strategies, attacking innocent people and without any involvement in the perspectives intended by the terrorists. Using their own henchmen as a weapon against unarmed and unsuspecting people, these terrorist organizations show in an overwhelming way the death instinct that moves them. Terrorism is born from hatred and engenders isolation, mistrust and exclusion. Violence adds to violence, in a tragic spiral that also infects the new generations, who thus inherit the hatred that has divided the previous ones. Terrorism is based on contempt for human life. Precisely for this reason, not only does it commit intolerable crimes, but in itself, as a resort to terror as a political and economic strategy, it is a true crime against humanity. 5. There is, therefore, a right to defend oneself against terrorism. It is a right that, like any other, must adhere to moral and legal rules, both in the choice of objectives and means. The identification of the culprits must be duly proven, because criminal responsibility is always personal and, therefore, cannot be extended to the nations, ethnic groups or religions to which the terrorists belong. International collaboration in the fight against terrorist activity must also entail a special commitment in the political, diplomatic and economic spheres, in order to resolve with courage and determination any situations of oppression and marginalization that could be at the origin of terrorist plans. Indeed, the recruitment of terrorists is easier in social contexts where rights are violated and injustices are tolerated for too long. However, it is necessary to clearly state that existing injustices in the world can never be used as a pretext to justify attacks. terrorists. It must also be emphasized that among the victims of the radical destruction of order, as the terrorists intend, must be included first of all the millions of men and women least prepared to resist the collapse of international solidarity. I am referring specifically to the people of the developing world, who already live with narrow margins of survival, and who would be the most painfully affected by the global, economic and political chaos. Terrorism’s claim to act on behalf of the poor is a patent falsehood. You don’t kill in the name of God! 6. Whoever kills with terrorist attacks cultivates feelings of contempt towards humanity, expressing despair about life and the future; From this perspective, you can hate and destroy everything. The terrorist thinks that the truth he believes in or the suffering suffered is so absolute that it legitimizes him to react by destroying even innocent human lives. Sometimes, terrorism is the child of fanatical fundamentalism, which is born from the conviction of being able to impose its own vision of the truth on everyone. The truth, on the other hand, even when it has been achieved—and that always happens in a limited and perfectible way—can never be imposed. Respect for the conscience of others, in which the very image of God is reflected (cf. Gen 1, 26-27), allows only to propose the truth to the other, whose responsibility it is to accept it responsibly. Trying to impose on others with Violence, which is considered the truth, means violating the dignity of the human being and, ultimately, insulting God, of whom it is the image. Therefore, fundamentalist fanaticism is an attitude radically contrary to faith in God. If we look closely, terrorism not only instrumentalizes man, but also God, making him an idol, which it uses for its own objectives. 7. Therefore, no religious leader can be lenient with terrorism, much less preach it. It is a profanation of religion to proclaim ourselves terrorists in the name of God, to do violence to man in his name. Terrorist violence is contrary to faith in God, the Creator of man; in God who cares for him and loves him. In particular, it is totally contrary to faith in Christ, the Lord, who taught his disciples to pray like this: “Forgive us our trespasses, as we forgive those who trespass against us” (Mt 6:12). Following the teaching and example of Jesus, Christians are convinced that showing mercy means fully living the truth of our lives: we can and have to be merciful, because mercy has been shown to us by a God who is merciful Love (cf. 1 Jn 4:7-12). The God who redeems us through his entry into history, and who through the drama of Good Friday prepares the victory of Easter Day, is a God of mercy and forgiveness (cf. Ps 103 [102], 3-4. 10-13). To those who objected to him eating with sinners, Jesus answered them: «Go, then, and learn what it means: I want mercy, not sacrifice. For I have not come to call the righteous, but sinners” (Mt 9, 13). The followers of Christ, baptized in his death and resurrection, must always be men and women of mercy and forgiveness. Need for forgiveness 8. But what does it mean to forgive specifically? And why forgive? A reflection on forgiveness cannot avoid these questions. Returning to a reflection that I had the opportunity to offer for the Day of Peace 1997 (“Offer forgiveness, receive peace”), I wish to remember that forgiveness, before being a social fact, is born in the heart of each person. Only to the extent that an ethics and culture of forgiveness is affirmed can we also hope for a “politics of forgiveness”, expressed with social attitudes and legal instruments, in which justice itself assumes a more human face. In reality, forgiveness is above all a personal decision, an option of the heart that goes against the spontaneous instinct to return evil for evil. This option has its point of reference in the love of God, who welcomes us despite our sin and, as a supreme model, the forgiveness of Christ, which he invoked from the cross: “Father, forgive them, for they do not know what they do” (Lk 23, 34). Thus, forgiveness has a divine root and dimension. However, this does not exclude that its value can also be understood in light of considerations based on human reasons. The first of all is the one that refers to the experience lived by human beings when they commit evil. Then he realizes his fragility and wants others to be lenient with him. So why not treat others the way you want to be treated? Every human being harbors the hope of being able to resume a path of life and not remain forever a prisoner of his own mistakes and his own faults. He dreams of being able to look toward the future again, to still discover a perspective of trust and commitment. 9. As a human act, forgiveness is above all an initiative of each individual with respect to his fellow men. The person, however, has an essentially social dimension, through which he establishes a network of social relationships in which he manifests himself: not only in good but, unfortunately, even in evil. The consequence of this is that forgiveness is also necessary in the social sphere. Families, groups, States, the International Community itself, need to open themselves to forgiveness to remedy interrupted relationships, to overcome situations of sterile mutual condemnation, to overcome the temptation to exclude others, without granting them any possibility of appeal. The capacity for forgiveness is basic in any project for a more just and supportive future society. On the contrary, lack of forgiveness, especially when it encourages the continuation of conflicts, has enormous costs for the development of towns. Resources are used to maintain the arms race, the expenses of wars, the consequences of economic extortion. In this way, the financial availability necessary to promote development, peace, and justice becomes lacking. How much humanity suffers for not knowing how to reconcile, how many delays it suffers for not knowing how to forgive! Peace is the condition for development, but true peace is possible only through forgiveness. Forgiveness, the main road 10. The proposal of forgiveness is not immediately understood or easily accepted; It is a somewhat paradoxical message. In fact, forgiveness always entails an apparent loss in the short term, while, in the long run, it ensures real benefit. Violence is exactly the opposite: it seeks immediate benefit, but, in the long term, it produces real and permanent harm. Forgiveness might seem like a weakness; In reality, both to grant it and to accept it, great spiritual strength and moral courage are required. Far from being a detriment to the person, forgiveness leads him towards a fuller and richer humanity, capable of reflecting in himself a ray of the Creator’s splendor. The ministry that I carry out in the service of the Gospel makes me deeply feel the duty, and at the same time gives me the strength, to insist on the need for forgiveness. I also do it today, sustained by the hope of being able to provoke a serene and mature reflection, of facing a general renewal, both in the hearts of people and in the relationships between the peoples of the earth. 11. Meditating on the topic of forgiveness, we should remember some tragic situations of conflict, which for too long have fostered deep and lacerating hatred, with the consequent uncontrollable spiral of personal and collective tragedies. I am referring, in particular, to what happens in the Holy Land, the blessed and sacred place of God’s encounter with men, the place of the life, death and resurrection of Jesus, the Prince of Peace. The delicate international situation invites us to emphasize with renewed force the urgency of a solution to the Arab-Israeli conflict, which has lasted for more than fifty years, with an alternation of more or less acute phases. The continued recourse to terrorist acts or war, which aggravate the situation for everyone and obscure prospects, must finally give way to decisive negotiation. The rights and demands of each party will be duly taken into account, and regulated in an equitable manner, if and when the will for justice and reconciliation prevails in all. To these dear peoples I once again address a compelling invitation to strive towards a new era of mutual respect and constructive agreement. Interfaith understanding and cooperation 12. In this great effort, religious leaders have a specific responsibility. The Christian confessions and the great religions of the Humanity must collaborate among themselves to eliminate the social and cultural causes of terrorism, teaching the greatness and dignity of the person and spreading greater awareness of the unity of the human race. This is a concrete field of dialogue and ecumenical and interreligious collaboration, to provide an urgent service of religions to peace between peoples. In particular, I am convinced that Jewish, Christian and Muslim religious leaders must take the initiative, by publicly condemning terrorism, denying those who participate in it any form of religious or moral legitimation. 13. By bearing common witness to the moral truth, according to which the deliberate murder of the innocent is always a serious sin, everywhere and without exceptions, the religious leaders of the world will favor the formation of a morally correct public opinion. This is the necessary condition for the construction of an international society capable of achieving the tranquility of order, justice and freedom. A commitment of this type on the part of religions cannot fail to enter the path of forgiveness, which leads to mutual understanding, respect and trust. The service that religions can offer in favor of peace and against terrorism consists precisely in the pedagogy of forgiveness, because the man who forgives or asks for forgiveness understands that there is a Truth greater than himself and that, by accepting it, he can transcend oneself. Prayer for peace 14. Precisely for this reason, prayer for peace is not an element that “comes after” the commitment to peace. On the contrary, it is at the very heart of the effort to build peace in order, justice and freedom. Praying for peace means opening the human heart to the irruption of God’s renewing power. With the life-giving force of his grace, God can open paths to peace where there seem to be only obstacles and obstructions; It can strengthen and expand the solidarity of the human family, despite long histories of division and struggle. Praying for peace means praying for justice, for an adequate ordering of Nations and in the relationships between them. It also means praying for freedom, especially religious freedom, which is a fundamental human and civil right of every individual. Praying for peace means praying to achieve God’s forgiveness and to grow, at the same time, in the courage that is necessary for those who want, in turn, to forgive the offenses received. For all these reasons, I have invited representatives of the world’s religions to come to Assisi, the city of Saint Francis, on January 24, to pray for peace. With this we want to show that genuine religious feeling is an inexhaustible source of mutual respect and harmony between peoples; Furthermore, in it we find the main antidote against violence and conflicts. In these moments of deep concern, the human family needs to be reminded of the sure reasons for our hope. This is precisely what we want to proclaim in Assisi, asking Almighty God – according to the expression attributed to Saint Francis himself – to make us instruments of his peace. 15. There is no peace without justice, there is no justice without forgiveness: this is what I want to announce in this Message to believers and non-believers, to men and women of good will, who care about the good of the human family and its future. There is no peace without justice, there is no justice without forgiveness: this is what I want to remind those who hold the destiny of human communities in their hands, so that they may always allow themselves to be guided in their serious and difficult decisions by the light of the true good of man, in the perspective of the common good. There is no peace without justice, there is no justice without forgiveness: I will not tire of repeating this exhortation to those who, for one reason or another, nourish within themselves hatred, desire for revenge or desire for destruction. On this Day of Peace, may prayer be raised from the heart of every believer, in a more intense way, for all the victims of terrorism, for their families tragically affected and for all the peoples who continue to be harmed and disturbed by terrorism and war. May those who seriously offend God and man with these merciless acts not be left out of our prayer: may they be granted reflect on their actions and realize the evil they cause, so that they feel compelled to abandon all intentions of violence and seek forgiveness. May humanity, in these uncertain times, be able to find true and lasting peace, that peace that can only be born from the encounter of justice with mercy. Vatican, December 8, 2001. © Copyright – Libreria Editrice Vaticana XXXV World Day of Peace 2002, There is no peace without justice. There is no justice without forgiveness | John Paul II (vatican.va)
