Reframing Peace and Justice: A calling renewed.

By Deacon Ron Rojas

(Published in Diakonia, Volume 5, Issue 4, 2003)

The concepts of peace and justice have become popular topics again¹, not propelled this time by the political and social pressures of expanding communism and the threat of nuclear holocaust as it was in the past century, but as a reaction to a new and insidious climate of terror. Not that any of the definitions or doctrinal principles on peace and justice have changed. The encyclical Pacem in Terris (Pope John XXIII) is as applicable today² as it was when released in 1963. What has changed is the nature of the destabilizing aggressor, with its different sources, tactics and objectives.

For many Americans, the lessons of September 11, 2001 as they relate to peace and justice remain in the hands of law enforcement, military combatants, sociologists, lawyers and politicians³. Most Americans feel too far removed from formal policy making and national response planning to speak about any “lessons to be learned” from these events. Yet the truth is that in varying degrees we are all victims of global terrorism, and as such, we must seek to control and mitigate its negative effects on our convictions, ideals and calling. To underestimate the personal and social consequences of this new climate is to concede a victory to the fear-makers and their strongest allies; anger, prejudice and antagonism. Someone must stand up within the different communities, not only to warn of the dangers but also to orchestrate the healing and rebuilding efforts. And some will. But will the architects of a post-September 11^th American society remember the lessons of past spiritual leaders and their message of peace and justice⁴?

One could argue that in exercising diaconate ministry there is a certain “prophetic responsibility” to the communities served ⁵. That is, the deacon’s vocation ensures that God’s Word (as articulated in sacred scriptures, teachings and traditions) is clearly proclaimed and operationalized not only by means of the liturgical roles assigned but also through deliberate interventions in community life. It is therefore well within a deacon’s role to act upon emerging social tendencies that may attempt to disturb the balance of peace and justice carefully nurtured over so many years since the release of Pacem in Terris.

Pacem in Terris (1963) may have been released before the permanent diaconate was restored during the Second Vatican Council (1965), but intuitively it is the diaconate that carries a heavy responsibility to proclaim the Church’s message of peace and justice in this Post September 11^th era. As one of many lessons learned from terrorism attacks, the deacon is now urged to assume his prophetic responsibility in tempering the many times misguided voices of modern social architects. Peace and justice are values requiring a delicate spiritual balancing act, a balance that terrorism wants to disrupt and social architects apparently refuse to assume. By redirecting social awareness towards the wisdom of Pacem in Terris, the deacon is able to quell misleading emotional motives to fight global terrorism and restore a sense of spiritual balance, so indispensable to the continued growth of our Church communities.

References:

1 Pax Christi head: Sept 11 wounds made worse by war. National Catholic Register, Aug 29, 2003. Vol 39, Iss. 37; pg 12.

2 Pacem in Terris: A permanent commitment. John Paul II. America. Feb 10, 2003. Vol 188, Iss.4; pg 18, 6 pgs.

3 The soldiers came asking. Michael Griffin. America. June 23, 2003. Vol 188, Iss. 20; pg 8, 3 pgs.

4 Peace, truth and freedom. T. Gyatso. Vital Speeches of the Day, Nov 15, 2001. Vol. 68, Iss. 3; pg.91, 5 pgs.

5 National Conference of Catholic Bishops: Permanent Deacons in the United States – Guidelines on Their Formation and Ministry – 1984 Revision, pars. 37-38.