Peacemakers of God

by Editor · July 16, 2014

Received wisdom in secular circles tends to hold religion responsible for most wars in history, with some ascribing religious motives to many conflicts even today.

Palestinians run following what police said was an Israeli airstrike on a house in Gaza City July 9. The Israeli army intensified its offensive on the Hamas-run Gaza Strip, striking Hamas sites and killing dozens of people in a military operation it says is aimed at quelling rocket fire against Israel. (CNS photo/Majdi Fathi, Reuters)

Such notions are sweeping generalisations. It is irrefutable, of course, that in history much blood has been shed in the name of God � the Catholic Church�s record in that regard is less than magnificent.

Even today, terror networks such as al-Qaeda and their surrogates conduct their campaigns of terror under the banner of Islam � in Syria and in Iraq, in Somalia and Tanzania � in the interests of a religious hegemony.

In most armed conflicts, however, religion serves as a pretext or proxy, much as ethnicity does in others.

The conflict in Northern Ireland, for example, is not about religious freedom or supremacy;� the struggle between Sunni and Shia Muslims in Iraq is not so much about denominational differences as it is about ethnic identification and political dominion; the conflict in Palestine is primarily about land and has to do with religion only in as far as the competing factions can be broadly identified by their religious background (though it is true that some Zionists invoke scriptural texts to justify their occupation of the West Bank).

Historically, leaders of faiths were quite prepared to support wars, for reasons of religious hegemony or to foster strategic political alliances. Within the mainstream of Christianity, and also among other faiths, this school of thought rarely applies today.

So when the Vatican vigorously opposed the invasion of Iraq in 2003, it placed itself in opposition to a nation in which Catholics constitute the largest single religious grouping. The Church�s grave warnings to President George W Bush and British Prime Minister Tony Blair, who led the invasion, were ignored. The fruits of that recklessness are being harvested with terrifying consequences today.

Where religions once caused wars, or justified them, many are now looking to become the makers of peace.

Increasingly, faiths are coming together to heal their differences and to work with a common purpose towards peace everywhere. In doing so, they can deprive those who seek conflict of one emotive pretext for justifying hostilities.

And this peacebuilding finds expression not only in the statements by religious leaders, but also in the gestures of ordinary people who themselves provide leadership.

This was demonstrated by the phone call between the families of Naftali Fraenkel, one of the three Jewish youths who were found murdered recently, allegedly by Palestinian militants, and of Mohammed Abu Khdeir, a Muslim teenager burnt alive in a revenge attack.

Amid the barrage of the noise of escalating violence, their support of peace sounded a clarion call.

Less publicised but also significant was the visit of a group of Palestinians, accompanied by a rabbi, to the Fraenkel home, an act of solidarity with a grieving mother.

One of the visitors said: �Things will get better only when we learn to cope with each other�s pain and stop getting angry at each other. Our task is to give strength to the family and also to take a step towards my nation�s liberation. We believe that the way to our liberation is through the hearts of Jews.�

Religion can be a conduit for peace, especially when its various adherents can find ways to work together.

Just as religion can serve as a proxy for war, so can religion serve as an agency for peace.

For this, the adherents of the various religions must first get to know and understand one another, establish trust and friendship, and find a common purpose.

That process has already begun, of course, with St John Paul II�s interreligious meeting to pray for peace in Assisi in 1986 providing a pivotal moment. In South Africa we can see it too, for example in the close relationship between Durban�s Emmanuel cathedral and the local mosque.

This is important and sometimes difficult work, even and especially when it is so fraught with preconceived notions and the potential for misunderstandings.

Those who engage in interreligious dialogue and cooperation at all levels must be resolutely supported � in prayer and, where possible, in action.