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Peace in the name of God: The call to be peacemakers in the synoptic Gospels

Introduction As long as I have breath within me I shall cry out: Peace, in the name of God! And when word joins word, a chorus is born, a symphony, which will spread to every soul, quench hatred, disarm hearts.1 In a Fallen world darkened by strife and violence, John Paul the Greats challenge and witness ring out with truth and authority. As Christians, we are messengers and bearers of Gods peace. We all too often though are misled about or even unaware of both the nature of peace and our vocation to peace. Yet through the Fathers mercy, we can turn to Scripture and Tradition, and be guided by the Magisterium, for a true understanding of peace. Holy Scripture, particularly the Gospels, instructs us about the truth and power of peace in the name of God, even in the face of the most intimidating violence. Throughout the Gospels of Saints Matthew, Mark and Luke, the Christian disciple is called to more deeply know, love, and follow our Lord Jesus (Mk 1:17).2 In faith, we know that Jesus is the beloved Son of God, and the Anointed One. As the divine Messiah, he is called Prince of Peace (Is 9:5-6), and so one vital way in which we as Christian disciples are called to know, love, and follow Jesus is by becoming peacemakers (Mt 5:9). As the US Catholic Bishops wrote, peacemaking is not an optional commitment. It is a requirement of our faith.3 What is Jesus understanding of peace, and so what is the Christian understanding of peace? How did Christ make peace, and so how

are Christians called to be peacemakers in our daily lives? 4 What light can the synoptic Gospels of Matthew, Mark and Luke shed for us on these questions?

Jesus understanding of peace in the synoptic Gospels Since Jesus religious life was lived out within the rich fabric of the faith of Israel,5 it makes sense to begin by looking at the Old Testament vision of peace, particularly the Messianic prophecies related to peace, since the New Testament builds on the vision of peace found in the Old Testament: the New Testament has to be read in the light of the Old.6 In reading the Old Testament, we sense a strong desire for peace throughout. The words commonly translated as peaceshalom and other related termsare used over 230 times in the Old Testament books.7 Shalom is a broad concept, describing: concord between peoples (1 Kgs 5:18); seeking the good of a country or a city (Ps 122:6); praying for the welfare of others (Ex 4:18); physical safety (Ps 4:9); a good death (Gn 15:15); material prosperity (Lv 26:3-6); health (Ps 38:4); friendship (Jer 20:10); and spiritual well-being (Ps 4:9). Peace was associated with love, justice, and truth (Ps 85:11), but not with wickedness (Is 57:21). Man broke shalom by his disobedience of God; yet the Messianic hope of Israel was of a future age of peace (Ps 72:7) which would be universal and everlasting (Is 2:2-4), and of the advent of the Prince of Peace (Is 9:5) through whom God would restore all Creation to wholeness and rightness (Zec 8:12). In the synoptic Gospels, the reign of God ushered in by Jesus the Messiah (Mt 4:17) is the advent of this promised reign of

universal and eternal shalom, the Kingdom of righteousness and peace (Rom 14:17).8 For us, this is truly Good News, the living and effective Word of God amongst us. This messianic peace is a theme woven throughout the Gospels. The preparation for the Lords public ministry is rich with allusions to the peace which accompanied Him and His inauguration of the Reign of God. In announcing the coming of our Lord, John the Baptist was a voice of one crying out in the desert: Prepare the way of the Lord, make straight his paths (Mk 1:3). This text refers to Isaiah 40:3, in which the prophet movingly described the historical return of the Jewish exiles from Babylon to the city of Jerusalem. We can easily imagine Israels joy in returning from exile as moving from a place of deep despair to a restored sense of shalom. The name Jerusalem itself means abode of peace, so Israel was truly returning, or being restored by God, to a place of shalom. St. Mark teaches us that Christ Jesus came to restore His people to lasting peace. How much more joyful then is the Christian at this onset of divine peace, compared with the temporary earthly joy of the returning Israelites, as great as that joy was. A prayerful reading of the Gospels reveals to us that this Messianic peace is not a worldly peace, won by weapons or governments, but a peace wrought by Christ.9 Yet many Christians are sadly confused about the true nature of peace; we often mistake it for the mere absence of violence or war, or equate it with a stalemate of opposing forces or with a treaty negotiated by diplomats. Peace rather is the positive fulfillment of Gods promise (Mk 1:14-15), and the good news of salvation announcing shalom (Is 52:7).

The restored covenant of peace between God and sinful man is no human accomplishment; rather, it is bestowed by Jesus long-awaited establishment of the Kingdom.10 As He entered Jerusalem, the disciples greeted Jesus as the King who comes in the name of the Lord. Peace in heaven ... (Lk 19:38), and later the risen Lord gave this heavenly peace to His disciples (Lk 24:36) on earth. Although the covenant is not yet permanent or complete, we see it truly present in Jesus earthly ministry and beyond. With Gods grace, we enjoy its fruits here and now, even if not fully.11 Peace in the New Testament is associated with wholeness, rightness, physical and spiritual well-being, virtuous relationships, and enjoyment of the good.12 The inspired authors linked peace with grace (Rom 1:7); life (Rom 8:6); righteousness and joy (Rom 14:17); compassion, kindness, humility, gentleness, patience, forbearance, forgiveness, and love (Col 3:12-15); as well as wisdom, gentleness, and mercy (Jas 3:17). Peace in both the Old and the New Testaments has a strong character of relationality. 13 Although shalom is fundamentally a unitary reality (since God is one, Dt 6:4, and God is peace, Eph 2:14), we can still learn from distinct aspects of its relationality: peace between God and man; individual peace of body and soul; peace with other Christians; and broad social peace.14 Peace with God. Peace describes our right relationship with God.15 Through the power of the Holy Spirit, we are at peace when in a loving relationship with our Father (Lk 12:30-32). Jesus reconciled us to the Father through His sacrifice on the Cross, restoring us to the image and likeness of God.16 As we are taught to pray to God your will

be done (Mt 6:10), we unite our wills to His in peace and concord. This is our daily struggle and duty of delight.17 Interior, individual peace. All desire interior peace. John the Baptist preached a return to interior peace through repentance and the forgiveness of sins by God (Mk 1:4). Jesus too proclaimed this message (Mt 4:17). Christ invites us to a renewed peace with God our Father, and hence to interior peace of soul. St. Thomas Aquinas taught that it is love for God which creates this interior peace.18 The gift of interior peace is closely connected in the Gospels to faith, healing, and forgiveness.19 Jesus healed (Mk 5:25-34), and forgave the sins of (Lk 7:36-50) those who had faith, and blessed the restored person with this gift: go in peace. Peace in the Church and with fellow Christians. We are called by Jesus to have peace with our fellow brothers and sisters in Christ. Keep salt in yourselves, and you will have peace with one another (Mk 9:50) indicates the hospitality and friendship among Jesus followers, which brings the gift of peace to and among us.20 The first followers of Christ were from different backgrounds, and yet ate (Lk 9:17), traveled (Mt 12:1), preached (Mk 6:12), sang, and prayed (Mk 14:26) together in peace. Matthew the tax collector (Roman collaborator) broke bread with Simon the Zealot (violent revolutionary); fishermen prayed with members of priestly families. Social peace. The reign of peace does not end at the boundaries of the Christian community. Jesus brought many people (back) into shalom with Israel: the sick, lepers, the possessed, sinners, taxpayers, women, the poor, widows, Samaritans, even enemies. As the Prince of Peace, Jesus instructed His disciples not to hoard His peace, but

to bring His peace to others: when entering a house or town, they were to announce peace to this household (Lk 10:5) and that the kingdom of God is at hand for you (Lk 10:9).21 Christians are to offer peace and to on our part live at peace with others, beyond just our fellow Christians, in the midst of this Fallen and sinful world.22 Unity of peace. These several aspects of peace are truly one in Christ, our Lord and model. Sadly, how difficult this is for us to imitate; yet we see its truth in the example of the saints, and we trust that nothing is impossible for God. The US Catholic Bishops teach that to have peace in our world, we must first have peace within ourselves.23 Only the one who is at peace with God can bestow peace.24 Christians can help bring peace to the world by our example of simply living at peace with our fellow Christians and beyond.25

Following Jesus Christ, the Prince of Peace We are called to be like Christ who is peace (Eph 2:14), who gives peace, and who is a peacemaker (Mt 5:9). This is our vocation as Christians. How did Christ commission His followers to be peacemakers? First, He is the peacemaker. He is the Prince of Peace, teaching peace and doing works of peace: reconciling men to God and men with each other; healing the sick; forgiving sins; and counseling mercy. He said to His disciples, Follow me (Lk 5:27), and so we are to be peacemakers, joining in His daily work of peace. Second, peace is a gift we are given so as to share with others. Jesus commanded His disciples to go out to share His gift of peace. The Lord appointed seventytwo others whom he sent ahead of him ... Into whatever house you enter, first say,

Peace to this household (Lk 10:1,5). Third, we read in the beatitudes that peacemakers are blessed because they will be children of God (Mt 5:9). As disciples, our true desire is to be Gods child, and Jesus says that being a peacemaker is one way of becoming a child of God. This is a beautiful invitation from the Lord.

The Sermon on the Mount and the call to peace The Beatitudes (Mt 5:3-10) provide a superb ethical framework for us as Christians, and offer clues to following our Lord by becoming a Christian peacemaker.26 The beatitudes are like a ladder: each beatitude builds on the previous one, adding a new virtue and reward, bringing us closer to eternal life with God.27 The beatitudes speak of virtue and reward which begin in this life and will be consummated in the life to come.28 To be a peacemaker is the climactic beatitude, because peacemaking builds on all the previous virtues and beatitudes. The first six beatitudes move us towards the seventh: the highest place is to be Gods son.29 No matter how often we fail or falter, the Beatitudes give us a description of the Prince of Peace whom we are called to follow. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are they who mourn, for they will be comforted. Blessed are the meek, for they will inherit the land (Mt 5:3-5). The first three Beatitudes teach us about peace with God, and hence interior peace, and particularly call us as disciples to put our love for God before worldly things, such as material possessions, dependence on material possessions, power, and pride. The Sermon on the Plain in St. Lukes Gospel (6:20-26) is even more direct about such putting aside: blessed are you who are poor ... hungry ... weeping. Our renuncia-

tion of attachment to worldly things is an essential albeit difficult element in becoming Christian peacemakers;30 we are to be dependent on God alone (Mt 6:25-34). Such renunciation helps remove the obstacles to peace, and includes foregoing vengeance, retaliation, and violence (Lk 22:50-51, 6:27-30, 6:35; Mt 5:21-22, 38-39, 43-44).31 We can with Gods grace practice such renunciation each dayin our families, with friends, our community, at work. Blessed are the meek, for they will inherit the land (Mt 5:5). This refers to Psalm 37:11: But the meek shall possess the land, they shall delight in abounding peace. What joy this promises, often in the face of overwhelming messages in todays world to be tough, strong, carry a big stick, and not back down. To be meek is to be slow to anger and gentle with others. Our meekness is a form of charity.32 Blessed are they who hunger and thirst for righteousness, for they will be satisfied. Blessed are the merciful, for they will be shown mercy. Blessed are the clean of heart, for they will see God. Blessed are the peacemakers, for they will be called children of God (Mt 5:6-9). In the same way that the first three beatitudes relate to removing obstacles to peace, the next four speak to building peace:33 calling disciples to be righteous and just; merciful; pure of heart; and peacemakers. This requires the highest spiritual effort34 and graces. Blessed are they who hunger and thirst for righteousness, for they will be satisfied (Mt 5:6). Blessed are they who are persecuted for the sake of righteousness, for theirs is the kingdom of heaven (Mt 5:10). Both sayings highlight righteousness, which is found in those who obey Gods law. Joseph was righteous (Mt 1:19), as was Simeon (Lk

2:25). The judgment passage from Matthew (25:31-46) tells us that the righteous are those who feed, clothe, shelter, visit, and care for the least. Each one of us is given daily opportunities to act in justice for someone in need. The Gospel points out for us as disciples the clear connection between practicing the works of mercy and peacemaking. To seek the good of others, and to restore righteousness and justice, is to build peace. Blessed are the merciful, for they will be shown mercy (Mt 5:7). To be a peacemaker is to be merciful and loving.35To be merciful (Lk 6:36) is to pardon our neighbor and to love others, especially the needy (Lk 10:29-37) and our enemies (Mt 5:43-48). To be a peacemaker is to be forgiving,36 to move towards restoring peace between ourselves and another. We are to forgive 77 times (Mt 18:22), to forgive others as they forgive us (Mt 6:12), and to ask God to forgive those who hurt us (Lk 23:34). How often God has forgiven us our sins; how can we refuse forgiveness to those who have sinned against us? Blessed are the clean of heart (Mt 5:8). To be clean of heart is to eschew idolatry and to worship God alone. Who may go up the mountain of the Lord? ... The clean of hand and pure of heart, who are not devoted to idols (Ps 24:3-4). As Christian peacemakers, we are to rely wholly on the Lord and His ways, above all worldly strategies, desires or idols. The world tells us to rely on the use of force or legal retribution, while Christ calls us above all to His way of peace. One striking truth proclaimed in two of the synoptic Gospels is that Christians are called to be peacemakers even to the point of loving their enemies (Lk 6:27-28; Mt 5:44-48).37 This is a terribly hard saying. Peacemaking is linked to loving our enemies in

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a profound way in St. Matthews Gospel, in which Jesus describes both those who love their enemies (Mt 5:44-45) and those who are peacemakers (Mt 5:9) as children of God. This is a truth worthy of our prayer and contemplation.38 Every day, we can pray and do good for those who try to break our peace, in big and small ways. Jesus is the only begotten Son of God, and yet quite surprisingly is also the Suffering Servant (Lk 24:46), who renounced the use of violence (Mt 5:21-22, 38-39, 43-44) 39 and embraced the way of suffering love and humble service to others. We as sons and daughters of God are called by the Lord to this path, this via crucis. Love of one's enemy constitutes the nucleus of the "Christian revolution," a revolution not based on strategies of economic, political or media power: the revolution of love, a love that does not rely ultimately on human resources but is a gift of God which is obtained by trusting solely and unreservedly in his merciful goodness. Here is the newness of the Gospel which silently changes the world! Here is the heroism of the "lowly" who believe in God's love and spread it, even at the cost of their lives. (Benedict XVI, Angelus, 18 February 2007) Conclusion Jesus gives, and calls us to, peace in the name of God. This call and this gift run throughout Scripture, examined specifically in this paper in the synoptic Gospels. We are given peace with God, and are to share peace with neighbor and enemy. This is a daily struggle, yet Christ promises to be with us (Mt 28:20), and so we are able to be forgiving and loving to our neighbors and enemies.40 His grace, spirit, example, help, and teaching strengthen us to be peacemakers in His name. Christ our peace (Eph 2:14) gave us His peace (Lk 24:36) by His example, words and deeds. He initiated the Kingdom of shalom and invited us in. We are now commissioned by our Lord to turn and invite others to enter this Kingdom of peace, that there

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may be peace on earth (Lk 2:14) as there is in heaven (Lk 19:38). How shall we answer His invitation?41

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John Paul II, Address to Religious Leaders and Political, Cultural and Arts Representatives in Azerbaijan and Bulgaria. Presidential Palace, lOsservatore Romano: Weekly Edition in English N. 22 (1745) (29 May 2002): 3.
2 3 4

Catechism of the Catholic Church (CCC), nos. 124, 125, 127. The Challenge of Peace (National Conference of Catholic Bishops, 1983), no. 333.

Patricia McCarthy, Of Passion and Folly (Collegeville, MN: Liturgical Press, 1998); Emmanuel Charles McCarthy, All Things Flee Thee for Thou Fleest Me (Retreat material, 2003).
5 6 7 8

CCC, no. 531. CCC, no. 129. Ulrich Mauser, The Gospel of Peace (Louisville, KY: Westminster/John Knox Press, 1992), 13.

Roland Bainton, Christian Attitudes Toward War And Peace (Nashville, TN: Abingdon Press, 1960), 54; John Hugo, The Gospel of Peace (private printing, 1944), 98.
9

Raymond Brown et al., eds., The New Jerome Biblical Commentary (Englewood Cliffs, NJ: Prentice Hall, 1990), 43:28,30; The Challenge of Peace, no. 49.
10 11 12

The Challenge of Peace, no. 54. cf. Lisa Sowle Cahill, Love Your Enemies (Minneapolis: Fortress Press, 1994).

Walter Brueggemann, Living Toward A Vision (Philadelphia: United Church Press, 1982), 17-20; Hugo, 1.
13 14 15 16 17

cf. Hugo, 98. cf. Michael Dauphinais & Matthew Levering, Holy People, Holy Land (Michigan: Brazos Press, 2005). The Challenge of Peace, no. 27; Hugo, 97-98; Bainton, 55. CCC, no. 518.

cf. Robert Ellsberg, ed., The Duty of Delight: The Diaries of Dorothy Day (Milwaukee: Marquette University Press, 2008).
18 19 20 21

Summa Theologica, II II 29 3 c; cf. Hugo, 19. The Challenge of Peace, nos. 43, 46, 48. The New Jerome Biblical Commentary, 41:61.

David Reid, Peace and Praise in Luke, in Blessed are the peacemakers, ed. A. Tambasco (NY/ Mahwah: Paulist Press, 1989), 103.
22 23

Hugo, 98. The Challenge of Peace, no. 284.

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24 25

Bainton, 55.

Hugh Humphrey, Matthew 5:9: Blessed are the peacemakers, for they shall be called sons of God, in Blessed are the peacemakers, ed. A. Tambasco (NY/Mahwah: Paulist Press, 1989), 74.
26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41

cf. Benedict XVI, Jesus of Nazareth (NY: Doubleday, 2007). Hugo, 45; Summa Theologica, I II 69 4 3; Humphrey, 66. Summa Theologica, I II 69 2. The last beatitude in Mt 5:10 is considered a summary of all seven. The Challenge of Peace, no. 276; Hugo, 46-47; Summa Theologica, I II 69 3 c. The Challenge of Peace, no. 49. The New Jerome Biblical Commentary, 42:24. Hugo, 102. Hugo 17, 22, 23. The Challenge of Peace, no. 47. Ibid. Ibid. Emmanuel Charles McCarthy, Boldly Like God, Go Against The Swords (Retreat audiotapes, no date). The Challenge of Peace, nos. 40, 41. The Challenge of Peace, no. 54. cf. Emmanuel Charles McCarthy, All Things Flee Thee for Thou Fleest Me (Retreat material, 2003).