Card. Turkson: Peace and happiness must come from God
(Vatican Radio) The President of the Pontifical Council for Justice and Peace, Cardinal
Peter Turkson, is in Japan for the “Ten Days for Peace” initiative, which is marked
in every diocese of the country to mark the anniversary of the nuclear bombing of
Hiroshima and Nagasaki, which took place on the 6th and 9th of August, in 1945.
In
his homily at Mass celebrated on Friday, Cardinal Turkson said “true peace and happiness”
must come from God.
Read the full text of Cardinal Turkson’s homily:
Nagasaki, 9 August 2013
HOMILY: THE GIFT OF TRUE PEACE
Isaiah
57:14-19; 1 John 3:14-18; Luke 6:20-23a
From his personal experience of
salvation in Christ - how undeserving he was-, St. Paul learnt to preach a Gospel
of the utter gratuitousness of every human experience of God’s salvation. In his letter
to the Romans, he wrote: “God proves his love for us in that while we were still sinners,
Christ died for us....” Indeed, while “we were still enemies, we were reconciled to
God through the death of his Son.....” (Rm.5:8ff.). Thus, for St. Paul, all of us
“are saved by grace (God’s favour) through faith” (Eph.2:8).
In the first
Reading of our Eucharistic celebration today, Isaiah tells us that it is not only
St. Paul who can celebrate the gratuitousness of God’s salvation. Indeed, long before
St. Paul made his undeserved experience of God’s salvation on the way to Damascus
and preached it, Isaiah tells us that, out of compassion for the spirit of man, which
might grow faint because of God’s anger, God also extended the kindness of an unmerited
pardon and forgiveness to the sinful and backsliding people of Israel (in the Old
Testament). God says: “Because of their wicked covetousness I was angry; ....but they
kept turning back to their own ways. I have seen their ways, but I will heal them;
I will lead them and repay them with comfort, creating for their mourners the fruit
of the lips. Peace, peace, to the far and to the near, says the Lord: and I will heal
them” (Is.57:17-19).
God’s gratuitous pardon restored his covenant relationship
with his people; but it also required of his people the corresponding covenant attitude/disposition
of contrite hearts and humble spirit. As Isaiah tells us, it is with people of such
covenant disposition that God lives (“I dwell in the high and holy place, and also
with those who are contrite and humble of spirit”); and their mourning, God also transforms
into an experience of the covenant blessing of peace. “I will repay them with comfort,
creating for their mourners the fruit of the lips. Peace, peace, to the far and to
the near, say the Lord; and I will heal them.”
Clearly, the healing and comfort
of God’s people, and the putting of peace on the lips of mourners, were not the fruit
of the “ways” of the people of Israel in the days of Isaiah, for they were wicked.
These were rather covenant blessings of God, gratuitously offered to the contrite
and humble of heart.
These covenant blessings (healing, comfort and peace)
which God gratuitously bestowed on the contrite and humble of heart in the days of
Isaiah, are presented in the Gospels as the blessings of the Reign of God. They are
the blessedness and happiness of the Reign of God, which Christ offers to his disciples
in the Beatitudes of today’s Gospel Reading (Lk.6:20-23a); and there, in the Beatitudes,
the poor, the hungry, the mourning and the persecuted, like the contrite and humble
of heart in the Old Testament, are the most disposed and open to receive the better
gifts of God: the blessedness of the Reign of God.
The Beatitudes describe
various ways in which eternal peace and happiness can and are meant to be anticipated
already here on earth; but they also describe the conditions under which this is possible.
First and foremost, Jesus teaches his disciples that the blessings of the Reign of
God are not what normally go for blessings and happiness in the world. While the world
looks for wealth, joy, satisfaction and popularity as signs of happiness, Jesus invites
his disciples to be those for whom these temporal rewards and goals fail to satisfy.
Thus, for wealth, Jesus teaches poverty. For joy, he teaches mourning. For
satisfaction, he teaches hunger. And for popularity, he teaches being hated, exclusion
and defamation. At the end of the day, if Jesus teaches that true blessedness lies
in these antitheses/opposites to the popularly recognized forms and goals of happiness,
it is neither to deny peace and happiness in this world, nor to put their experience
on earth in the here and now, beyond the reach of man. It is rather to draw attention
to the words of Jesus that he gives peace not as the world gives it. Accordingly,
it is also to draw attention to the attitude and disposition with which man pursues
true peace and happiness on earth. It is with the attitude of the “contrite of heart
and humble of spirit” of the Old Testament; and it is with the attitude of the disciple
of Jesus in the New Testament. It is in recognition that true peace and happiness
are beyond the ways of sinful humanity. Their presence, then, must be a favour, undeserved,
but gratuitously bestowed out of love by Him, who does not deal with us as our sins
require.
Gathered, then, in these parts of Japan in these past ten days, to
celebrate the yearning of human hearts for peace and happiness, let us recall that
true peace and happiness are gifts of God which have been promised to us, and which
we now celebrate in this Eucharist. Let us also, outside this Eucharist, ceaselessly
seek peace in prayer, and assiduously work for it in laboratories of love (1Jn.3:14ff.),
in imitation of Him, in whose love is our peace!