Sketch of a Course on Catholic Peacebuilding
To be taught Spring 2005, University of Notre Dame
Possible Co-Instructors
Dr. Andrea Bartoli, Director, CICR- Columbia University
1325 International Affairs Building
420 West 118th Street, New York, NY 10027
Telephone: (212) 854-4449
E-Mail: ab203@columbia.edu
Prof. Daniel Philpott
Associate Professor, Dept. of Political Science and Faculty Fellow, the Kroc Institute for
International Peace Studies
University of Notre Dame
Notre Dame, IN 46556
(574) 631-7667 voice
philpott.1@nd.edu.
Prof. Scott Appleby
Professor , Department of History and
Director, Kroc Institute, University of Notre Dame
University of Notre Dame
Notre Dame, IN 46556
(574) 631-5665
Appleby.3@nd.edu
Sessions:
Weekly 2 ½ hour seminars.
1. Rationale:
In 1964, in the middle of the Cold war and after the beginning of the Second Vatican Council, Pope John XXIII wrote the enciclica “Pacem in Terris.” An extraordinary occasion in its own terms, the pubblication of the document, offered a stimulating sythesis of the work for peace that Catholics are called to perform. The reference goes immediately to the words of Jesus “Blessed are the peace-makers” and to the welcoming expression of the Risen Christ “Peace be with you.” Since its beginning, as a human experinece the Catholic Church as interpreted this call if different ways. This course attempts to offer an introduction to the peace work performed by both, individual catholics and by the Church as an institution. The course is desgned to offer a brief appreciation of the scriptural reference to peace, while devoting a larger portion of the material to the exploration of the theoretical and practical implication of peace-work as well as a critical reflection on the human experiences contrary to peace for which Pope John Paul II felt necessary asking forgiveness. The ‘purification of memory’ seems to be a necessary element of long-term peaceful resolution of conflict and reconciliation of peoples. For this reason the course will be concluded by an examination of current trends and challenges in Catholic peace-work.
The Catholic Church is an extraordinary complex human experience and its millennial history testify of a plural approach to peace interpreted as personal condition, social construct and political goal. From the New Testament writings to the recent statements of the Pontiff, the Church has never failed to enrich its understanding of peace. Yet, the practical experience of it has been, ambivalent (Appleby, 1999.) As other religious actors, Catholics can chose to identify in their tradition violent, destructive and oppressive actions, as well as liberating, dignifying, and constructive ones. While it is arduous to clearly separate Catholic peace-work from others’ in terms of specific actions (negotiations, agreements, cooperation are human experiences and not specifically catholic), it is possible and useful to identify the work on peace done by Catholics. Due to the immense volume of the material, the course will focus only on accepted Catholic tradition.
However, one of the greatest challenge to the experience of peace is linked to the treatment of the heretics: the enemy within. Long are gone the days in which it was expected to torture and kill in the name of the faith, but it is imperative for a comprehensive reflection on Catholic peace-work to reflect on the action taken against non-Catholic Christians who, after the reform movement in 16th century Europe, chose to interpret the Gospels radically, calling for a pacifist stand. Indeed, many suffered death because of the strict interpretation of what constituted the faith. Yet the famous passage of the Pacem in Terris eloquently express a significant shift from a violent imposition of faith:
Error and the Errant
158. It is always perfectly justifiable to distinguish between error as such and the person who falls into error-even in the case of men who err regarding the truth or are led astray as a result of their inadequate knowledge, in matters either of religion or of the highest ethical standards. A man who has fallen into error does not cease to be a man. He never forfeits his personal dignity; and that is something that must always be taken into account. Besides, there exists in man's very nature an undying capacity to break through the barriers of error and seek the road to truth. God, in His great providence, is ever present with His aid. Today, maybe, a man lacks faith and turns aside into error; tomorrow, perhaps, illumined by God's light, he may indeed embrace the truth.
This why in responding to the challenges of this contradictory history in which heartening examples are juxtaposed to horrendous crimes, Pope John Paul II invited the Church and all Christians to recognize their wrongdoing and to ask forgiveness. The Pope wrote:
As the Successor of Peter, I ask that in this year of mercy the Church, strong in the holiness which she receives from her Lord, should kneel before God and implore forgiveness for the past and present sins of her sons and daughters. All have sinned and none can claim righteousness before God (cf. 1 Kgs 8:46). Christians are invited to acknowledge, before God and before those offended by their actions, the faults, which they have committed. Let them do so without seeking anything in return, but strengthened only by the 'love of God which has been poured into our hearts' (Rom 5:5).
The Pope called for a purification of memory which many Christians and non-Christians alike have welcomed. This course is an attempt to build on that courageous effort to distill from more than two thousand years of history a sense of orientation that may open the way to an ever “old and new” understanding of Jesus’ invitation to be ‘peace-makers’.
In this spirit on inquiry and truth-seeking, it is appropriate for the course to introduce the students to the opportunities emerging in the area of inter-religious dialogue and their consequences for Catholic Peace-work.
2. Course Description:
This course will provide a basic framework for examining peace-work as practiced and theorized in the catholic tradition. The course is divided in four parts:
- Introduction and scriptural references
- From the first communities to Constantine
- From Constantine to John Paul II
- Current challenges of Catholic peace-work
3. Objectives:
a) To become acquainted with key concepts and analytical paradigms of theory and practice of Catholic peace-work;
b) To examine the historical experiences of Catholic peace-work
c) To reflect on the challenges posed by current conditions and emerging trends;
c) To explore the interaction between individual and collective peace-work in the Catholic church.
4. Format:
Discussion-based learning through short lectures and interactive sessions will be the primary format of the course. Learning activities will occasionally include guests.
5. Requirements:
Class and interactive sessions participation;
Readings;
One oral presentation (15 minutes) on assigned reading (presentations will be scheduled on the first day of class);
One book review (1-3 pages)
Research paper (15 pages)
Students will be expected to read the assigned texts before class and prepare specific questions and/or comments for each class based on those readings.
6. Interactive Sessions:
During each seminar session (prior to research presentations), one or more students will lead a short interactive presentation on an important historical peacemaker in the Catholic tradition.
Peacemakers in the early church
- Gregory the Great
- Francis of Assisi
- John XXIII
- Dorothy Day
- Oscar Romero
- Martyrs of peace in the 20th century
These materials are to help students come to a basic understanding of the experience of each personality in their historical context. Students will be asked to present on each case and lead an interactive examination aiming at addressing the following questions:
- What are the most significant insights of the story?
- What are the references of the practice as emerged in the story and scriptural reference to Jesus, his Word and his life?
- How does this particular story relates to the others presented in the course?
- How does the story relates to our current set of challenges and contradictions as we understand and experience them today?
7. Topics
Week One - Introduction
Week Two - Pacem in Terris
Pacem in Terris
Scriptural references
Week Three - The Early Church Witness to Peace
Lisa Sowle Cahill, Love Your Enemies
Week Four - War, Peace, and the Church in the Middle Ages
Just war tradition
Experience and critique of colonialism
Week Five - The Turn Towards Religious Freedom and Human Rights
Dignitatis Humanae
John Courtney Murray, selections
Jacques Maritain
Week Six - War and Justice in the Modern Age
John Ford on Obliteration bombing in WWII
U.S. Catholic Bishops, The Challenge of Peace
Readings on Humanitarian intervention
Week Seven - John Paul II’s theology of reconciliation
Dives in Misericordia
Ut Unum Sint, selections
Messages for World Day of Peace -- 1997, 2002
Selections from George Weigel, A Witness to Hope
Readings on forgiveness, reconciliation, and peacemaking
Week Eight - The Witness of Catholic Pacificism
Dorothy Day
Lisa Sowle Cahill
Michael Baxter
Cavanaugh, Torture and Eucharist
Week Nine - Catholic peacebuilding in practice
Appleby, Ambivalence of the Sacred - militants for peace
Cejka and Bamat, Artisans of Peace
Faith-based diplomacy
Week Ten - The Case of the Sant’Egidio Community
Week Eleven - The Contribution of “Mennonite Catholics”
Statement on Catholic-Mennonite Dialogue
Lederach
Week Twelve - Student presentations
Week Thirteen - Student presentations
Week Fourteen - Student presentations
John Paul II, Incarnationis Mysterium, 11; cf. Tertio Millennio Adveniente, 33.
