International Theological Commission looks at monotheism and violence
(Vatican Radio) In its quinquennium of 2009-2014, the International Theological Commission
studied certain aspects of Christian discourse about God, and particularly addressed
the thesis that there exists a necessary link between monotheism and violence. Discussion
of the theme took place at various meetings of the subcommission and during the plenary
sessions of the International Theological Commission between 2009 and 2013. The present
text, entitled “God the Trinity and the unity of humanity: Christian monotheism and
its opposition to violence”, was approved by the commission in forma specifica on
6 December 2013, and was then submitted to its President, Most Rev. Gerhard L. Müller,
Prefect of the Congregation for the Doctrine of the Faith, who authorised its publication.
INTRODUCTION
The
theological reflection presented here seeks to investigate various aspects of Christian
discourse about God which, in the modern context, require specific theological clarification.
The immediate reason for this clarification is the theory, variously argued, according
to which there is a necessary link between monotheism and the wars of religion. Discussion
of this connection has demonstrated a number of misunderstandings of religious doctrine,
to such an extent as to obscure authentic Christian thought about the one God.
The
purpose of this reflection can be summed up in a two-fold question: (a) How can Catholic
theology respond critically to the cultural and political opinion which sees an intrinsic
link between monotheism and violence? (b) How can the purity of religious faith in
the one God be recognised as the principle and source of love between human beings?
Our reflection takes the form of a reasoned testimony, not an apologetic argument.
The Christian faith, in fact, sees the incitement of violence in the name of God as
the greatest corruption of religion. Christianity reaches this conviction from the
revelation of God’s own life, which is brought to us by Jesus Christ. The Church of
believers is well aware that witnessing to this faith demands a permanent readiness
for conversion: which also implies a certain parrhesia, a courageous frankness in
self-criticism.
In Chapter I, we seek to clarify the theme of religious “monotheism”
as it is understood in various contexts of modern political philosophy. We are aware
of the evolution that has resulted in a highly differentiated spectrum of theoretical
positions nowadays, ranging from the classical background of so called humanistic
atheism to more recent forms of religious agnosticism and political laicism. Our reflection
seeks first of all to show that the notion of monotheism, which is certainly significant
in the history of our culture, is nevertheless too generic when it is used as an indication
of equivalence between the historical religions which confess the oneness of God (namely
Judaism, Islam and Christianity). Secondly, we formulate our critical reservations
with regard to a cultural simplification which reduces the alternatives to a choice
between a necessarily violent monotheism and a presumptively tolerant polytheism.
In
this reflection, we are sustained throughout by the conviction, which we believe is
shared by the vast majority of our contemporaries, both believers and non-believers,
that inter-religious wars and also wars in the name of religion are simply senseless.
As
Catholic theologians, we then seek to illustrate, on the basis of the truth of Jesus
Christ, the relationship between the revelation of God and a non-violent humanism.
We do so by reconsidering various aspects of Christian doctrine particularly helpful
for illuminating the modern discussion: regarding the proper understanding of the
Trinitarian confession of the one God, and regarding the implications of the revelation
of Christ for the redemption of the bond between human beings. In Chapter II, we
interrogate the biblical witness, with particular attention to the issue of its “difficult
pages”: in other words, those in which the revelation of God is involved with forms
of violence between human beings. We seek to identify the reference points which the
same scriptural tradition highlights - within itself – for the interpretation of the
Word of God. On the basis of that investigation, we offer an outline of an anthropological
and Christological framing of developments of interpretation that were driven by the
actual historical circumstances.
In Chapter III, we propose a deeper understanding
of the event of the death and resurrection of Christ, as the key to the reconciliation
of human beings. Oikonomia is essential here in the determination of theologia. The
revelation inscribed in the event of Jesus Christ, which universally manifests the
love of God, enables the religious justification of violence to be neutralised on
the basis of the Christological and Trinitarian truth of God.
In Chapter IV,
we strive to illustrate the approximations and philosophical implications of thought
about God. Various points of discussion with modern atheism, broadly channelled into
the theses of a radical anthropological naturalism, are considered first of all. Then
– also for the benefit of interreligious comparison with regard to monotheism – we
offer a sort of philosophical-theological meditation on the integration of the revelation
of the intimately relational disposition of God and the traditional conception of
God’s absolute simplicity.
Finally, in Chapter V, we summarise the specifically
Christian elements which determine the Church’s task of witnessing to the reconciliation
both of God and humanity and of human beings with one another. Christian revelation
purifies religion, by restoring to the latter its fundamental role in the human search
for meaning. For that reason, in our invitation to reflection we are very conscious
of the particular need - especially in today’s cultural context – always to treat
together the theological content and the historical development of the Christian revelation
of God.
Christian monotheism and its opposition to violence
CONTENTS
Preliminary
note
INTRODUCTION
CHAPTER I. Suspicions regarding monotheism [1-18]
1.
Religious experience of the divine [1-2] 2. Monotheism and violence: a necessary
link? [3-9] 3. Tolerant polytheism? A debatable metaphor [10-14] 4. The responsibility
attributed to our faith [15-18]
CHAPTER II. God’s initiative in the human journey
[19-42]
1. God’s covenant, intended for all peoples [19-23] 2. Christian
discernment of previous revelation [24-30] 3. Practise love, safeguard justice
[31-35] 4. Faith in the Son, the alternative to human enmity [36-42]
CHAPTER
III. God who saves us from violence [43-66]
1. God the Father saves us by the
cross of his Son [43-47] 2. Overcoming violence, in the Son [48-53] 3. Human
flesh, destined for the glory of God [54-59] 4. The hope of the nations and the
faith of the Church [60-66]
CHAPTER IV. Faith faced with the full force of
reason [67-84]
1. The way of dialogue and the challenge of atheism [67-68] 2.
Debate on the truth of the existence of God [69-72] 3. Atheistic naturalism and
the critique of religion [73-75] 4. The task of reason: the created world and the
Logos of God [76-77] 5. Divine transcendence and relations with and within the
one God [78-84]
CHAPTER V. The children of God scattered and gathered [85-100]
1.
The dignity of the individual and the bond which unites us [85-87] 2. God sustains
a passion for justice and rekindles hope for the fulness of life [88-92] 3. Religious
purification of the temptation to dominate [93-96] 4. The power of peace with God
and the mission of the Church [97-100]