The Holy Father’s visit to Lebanon
Sep 14-16 was an extraordinary moment in the current crisis in the Middle
East , one almost entirely ignored by the secular media. At
great risk to his own personal safety, the Pope went to the Middle
East and spoke a word there of peace, reconciliation, and
the dignity of the human person. For the next while on the blog, I will be
excerpting and commenting on his various talks there, so as to provide a much
needed deeper perspective on this most anguished issue of our day.
Fundamentalism is always a falsification of religion. It
goes against the essence of religion, which seeks to reconcile and to create
God’s peace throughout the world. Therefore the task of the Church and of
religions is to undertake a purification – a lofty purification of religion
from such temptations is always necessary. It is our task to illumine and
purify consciences and to make it clear that every person is an image of God.
We must respect in the other not only his otherness, but also, within that
otherness, the essence we truly have in common as the image of God, and we must
treat the other as an image of God. So the essential message of religion must
be against violence – which is a falsification of it, like fundamentalism – and
it must be the education, illumination and purification of consciences so as to
make them capable of dialogue, reconciliation and peace.
Interview
with reporters on flight to Lebanon ,
Sept 14, 2012
Reflection – ‘Religion
causes violence. Religion causes wars.’ This is the standard answer given for
rejecting religion in our day. Aside from its dubious historical basis (yes,
some violence and some war has been done in the name of religion… but plenty of
violence and war have been done for money, too, and I don’t see too many people
renouncing that!), this claim is ably addressed here by Pope Benedict.
He grants its proper
legitimacy—violence and hatred can emerge from religion, as they can emerge
from anything we care deeply about—but are alien to its essence. They falsify
religion, and always and everywhere are to be purged from authentic religious
sentiment.
Secular people get nervous about
religion and its absolutism. God has an absolute claim on our lives, our wills,
our whole being. No human authority is higher than the authority of God. Before
I am a Canadian or a Lemieux or any other human affiliation, I am a Roman
Catholic Christian, a follower of Jesus Christ, and this lays a claim on me
that supersedes every other claim. All of this I firmly believe.
To the secular person, this is a
recipe for fanaticism and sets the stage for all sorts of pathological
behaviours: violence, hatred, murder even. But here’s the crucial point: the
God to whom I owe absolute allegiance and unhesitating obedience is a loving
Father. He loves every creature he has made and bids me, commands me, to love
them as well.
This God who has an absolute right
to demand everything of me, my very life if He so desires it, tells me in his
Word that every human being is made in His image and likeness. Every human
being is a precious gift, a work of art, a walking revelation of this same God.
The question is not whether or not
we can have too much religion, as if faith and spirituality are good things as
long as they are kept in balance with other good things. Rather, the question
is, do we have enough religion, and does the religion we have go deep enough,
ascend high enough, extend broadly enough, penetrate every atom of creation
enough.
When religion does not expand to
its fullest realization, it tends towards fundamentalism, which is to say,
religion reduced to an ideology, to a program, to some kind of extension of my
being, my security, my place in the world. And of course a religion that is an
ideology quickly devolves into violence, war, killing—the whole sad history of
bad religion in the world.
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