If this day you only knew what makes for peace
—but now it is hidden from your eyes.
Luke 19: 42
Jesus cries even today,
because we have preferred the ways of war,
the way of hate, the way of being enemies.
Pope Francis, 19 November 2015
As war fever mounts, it might be useful to consider these words from an essay of the Trappist monk Thomas Merton from “The Root of War Is Fear.”
The essay can be found in New Seeds of Contemplation. But when it was first published in The Catholic Worker, it included the following words in an introduction which are not found in the original book.
What are we to do? The duty of the Christian in this crisis is to strive with all his power and intelligence, with his faith, his hope in Christ, and love for God and man, to do the one task which God has imposed upon us in the world today. That task is to work for the total abolition of war. There can be no question that unless war is abolished the world will remain constantly in a state of madness and desperation in which, because of the immense destructive power of modern weapons, the danger of catastrophe will be imminent and probable at every moment everywhere. Unless we set ourselves immediately to this task, both as individuals and in our political and religious groups, we tend by our very passivity and fatalism to cooperate with the destructive forces that are leading inexorably to war. It is a problem of terrifying complexity and magnitude, for which the Church itself is not fully able to see clear and decisive solutions. Yet she must lead the way on the road to the nonviolent settlement of difficulties and toward the gradual abolition of war as the way of settling international or civil disputes. Christians must become active in every possible way, mobilizing all their resources for the fight against war.
First of all there is much to be learned. Peace is to be preached, nonviolence is to be explained as a practical method, and not left to be mocked as an outlet for crackpots who want to make a show of themselves. Prayer and sacrifice must be used as the most effective spiritual weapons in the war against war, and like all weapons, they must be used with deliberate aim: not just with a vague aspiration for peace and security, but against violence and war. This implies that we are also willing to sacrifice and restrain our own instinct for violence and aggressiveness in our relations with other people. We may never succeed in this campaign but whether we succeed or not, the duty is evident.
At the end of the essay Merton reflects on what we should be praying for when we pray for peace.
So instead of loving what you think is peace, love other men and love God above all. And instead of hating the people you think are warmakers, hate the appetites and the disorder in your own soul, which are the causes of war. If you love peace, then hate injustice, hate tyranny, hate greed— but hate these things in yourself, not in another.
So today in the wake of violence let us pray for peace, for our conversion to the way of the Christ of peace, for the abolition of war.