following the way of peace: our participation in christ’s offices of prophet, priest and king

8/3/2019 Following the Way of Peace: Our Participation in Christs Offices of Prophet, Priest and King

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Following the Way of Peace:

Our Participation in Christs Offices of Prophet, Priest and King

by Marc Tumeinski

Introduction: Baptism into the Threefold Ministry of Christ

One of the Churchs teachings about Jesus relevant to comprehending and living the Way of

shalom (peace, completeness, wholeness)1 is that Jesus was anointed with the Holy Spirit and

established as prophet, priest and king.2 Asprophet, Jesus announced the Good News of God. As

priest, He offered Himself on the Cross for the salvation of the whole world. Asking, He reigns

over His Kingdom and draws all men to Himself to share in His Resurrection.3

By virtue of the sacrament of Baptism, Christians participate in these offices of Christ.4 Born

anew of water and the Spirit, we are configured to the mystery of His Passion, death and resur-

rection. Entering into the very life of the Blessed Trinity, we put on Christ, living and acting un-

der the prompting of the Holy Spirit, as adopted sons and daughters of God the Father. Sharing in

Christs communion with the Father and in the Holy Spirit, we are incorporated into the Church,

becoming a sign and instrument of peace with God as well as peace among men.5

Immersed in the waters of life, we are called beloved sons and daughters of God. Formed by

the Word of God, we are called to the beatitude of being His peacemakers. Asprophets, we are to

announce and witness to the Kingdom ofshalom established by Jesus. Aspriests, we are to take

the way of the Cross with faith, hope and charity. As kings, we enjoy and can therefore share

with others the graces of the Kingdom of peace instituted by Christ. In this essay, I examine the

ways that Christian peacemakers participate in Christs threefold ministry.

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Prophet: Announcing the Kingdom ofShalom

To proclaim as prophet the Kingdom of peace is to speak the liberating truth to Christians and to

all people about peace and Gods way to peace. Christs way of peace and His understanding of

peace are radically different from the worlds way; indeed, the worlds way is antithetical to His

way (Is 55:8).

Preaching Jesus covenant ofshalom is a duty and a gift. Christian peacemakers are to an-

nounce in word and deed what Jesus announced. We may do this in ways big and small, in our

relationships, in seeking and giving forgiveness, at work, in our families, with our neighbors, by

how we live and spend our time, by how we engage with the poor and those who are different

from us in our own communities, by freely forgoing punitive justice and embracing restorative

justice, and so on. Christian individuals, communities and churches are to be signs ofshalom,

living as followers of the way of agape (self-giving love) and humility, not as individuals or

communities following the false ways of domination and power (Mt 20:25-27). To proclaim

peace is to announce Christ who is our peace (Eph 2:14). It is to announce His Gospel, which is

a Gospel of peace (Eph6:15). It is to call all people to the beatitude of being peacemakers (cf.

Mt 5:9).6 Christian peacemakers are given the gift of proclaiming what the Lord taught, that it is

agape that saves, not domination or violence.7

He who is the King of the universe did not come to bring peace to the world with an army,

but through the rejection of violence.8 As Pope Benedict XVI wisely teaches, God does not

oppose violence with a stronger violence. He opposes violence precisely with the contrary: with

love to the end, his cross.9 This is a true teaching, albeit one that flies in the face of what the

world would have us believe. One then understands that for Christians, non-violence is not

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merely tactical behaviour but a person's way of being, the attitude of one who is so convinced of

God's love and power that he is not afraid to tackle evil with the weapons of love and truth

alone.10 The Christian way of nonviolent love and peacemaking ultimately encompasses a yes

and a no: a yes to Christs way of the Cross, responding to evil with good, love, forgiveness,

service and sacrifice; and a no to violence, hatred, indifference, killing and worldly weapons.

Tragically, it seems that many if not most Christians have never heard the truth of Christs

nonviolent love preached in all its power, whether about the violence of war, abortion, state-

sponsored execution, euthanasia, killing, physical aggression, and on and on. For most Chris-

tians, true nonviolence is a non-thought.11 Despite the witness of some prominent exceptions,

many bishops, priests, seminarians, religious and lay people are largely unaware or uninformed

of the history and theology of Christian nonviolent love.12 What man does not know, he cannot

live.

The voice of the worldsometimes loudly, sometimes subtlydrills into our minds and hearts

Satans lie that violence and dominative power save, so much so that the lie becomes accepted as

truth. Christians are by no means immune to this lie, although the grace of the sacraments can

open our eyes and ears to see and hear the truth about the nature of Christs nonviolent love, the

love of the Lamb of God who is Prince of Peace.

In the midst of this broken world, the gifts and fruits of the Holy Spirit prepare and

strengthen Christians to be prophets ofshalom.13 Wisdom will help believers understand the

Lords way of nonviolent love; humble fear of the Lord will lead disciples to trust that their eter-

nal lives are safely in His hands; fortitude will strengthen them to follow Him and to proclaim

His way even in the face of fear, suffering and doubt. Strengthened by the fruits of the Holy

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Spirit, Christians can be faithful prophets of and witnesses to Christs example of nonviolent

love; by striving to be patient and peaceful in the midst of violence and evil, and charitable to

their enemies.

Priest: Following the Way of the Cross TowardShalom

HolyScripture describes God calling His people over and over again to go and to move (e.g.,

Gen 7:1, 12:1; Ex 15:22; etc.). Jesus the Suffering Servant followed His call to go on the way of

the Cross, and we as Christs disciples are called to this same way: to take the path chosen by

the One who, in the face of the evils of his time and of all times, embraced the Cross with deter-

mination, following the longer but more effective path of love.14 This is the way of the Lamb,

the Suffering Servant, who served without desire for reciprocation and suffered without desire

for retaliation.15 Both elements ofdiakonia (ministry, serving) and agape (self-giving love) are

encompassed by the priestly way of the Cross. The dynamic way ofdiakonia and agape also tes-

tifies to the inherent falsity of the common myth that Christian nonviolent love is passive, apa-

thetic or cowardly.16 Rather, Christian nonviolent love and peacemaking is built on the founda-

tion of the theological and cardinal virtues, sustained and even perfected by the gifts and fruits of

the Holy Spirit.17

Diakonia, the Service of the Suffering Servant of Yahweh

Ultimately liberated by God from service to pharaoh (Ex 13:3) and caesar (Mt 22:21), Christian

peacemakers are to be priests who serve the Lord alone (Lv 25:55). They are called to diakonia,

to serve God by serving their brothers and sisters. Redeemed by God, in covenant with the Lord,

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and in love with Jesus, Christian peacemakers are truly His diakonose, willing servants and

slaves of Christ. We are to seek out and to serve the lowly, the poor, the rejected, widows, or-

phans, the abandoned, and so on; not just with alms but personally as well.

Jesus commands His disciples to serve others, and forbids them to exercise lordship and do-

minion over their fellow man (Mt 20:25-27).18 The wielding of dominiontreating others as

property or as objects of ones own poweris antithetical to diakonia. The nature ofdiakonia is

captured in the Scriptural and Church teachings about the works ofmercy.19 The works of mercy

(re)unite brothers with sisters, servers with the served, enemy with enemy. Love of one's enemy

constitutes the nucleus of the Christian revolution.20 Such union is an element ofshalom.

Agape, the Love of the Suffering Servant of Yahweh21

In the common priesthood, disciples are called to agape, to be loved by abba and, in return, to

love as the Son loves the Father. To be a Christian peacemaker is to love others even when love

is not returned, and indeed even when evil is returned. This is what Christian peacemakers are

called to in their daily lives but also in extraordinary circumstances, whether in response to a mi-

nor disturbance, hidden force, or outright brutality and violence.22 Love your enemies and do

good to them, and lend expecting nothing back; then your reward will be great and you will be

children of the Most High (Lk 6:35). True agape neither defends itself nor takes revenge, but

rather endures injustice patiently.23 Opportunities foragape abound: with our brother or sister

whom we fight with; the menacing person who frightens us; the terrorist or enemy soldier, the

political opponent or believer from another religion.

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Jesus commands His followers to imitate His priestly love (Jn 15:12). Suffering does not re-

lieve them of this command. As hard as it is, even when they or a loved one are hurt or suffering,

Christian peacemakers are still called to love as Jesus loved, to act towards others based on that

love, to pray for those who cause them to suffer. Christ, our model and our way, will not leave us

alone during such trials. Such sacrifice is only possible by the grace of participation in Christs

own life and mission, as members of His Body the Church. Jesus taught us by example that we

too must shoulder that cross which the world and the flesh inflict upon those who search after

peace and justice.24

Jesus, the Son of God, suffered and yet continued to love neighbor and enemy. He knew that

abba loved Him and He shared that love, even from the Cross. His Resurrection is testimony that

this love is what God calls His followers to, even when they suffer or die for it, for His sake. This

is part of the priestly sacrifice. Nailed to a cross, the Christian peacemaker can still love as Christ

loves. Mary, who saw her only son dying in anguish on the Cross and experienced her own ag-

ony of despair, continued in lifelong obedience to her Lord to love both friend and enemy.

In the vocation to the common priesthood, Christians do not only imitate the way of Jesus the

Suffering Servant; rather, in a real way, the Christian disciple participates in Christs own sacri-

fice and suffering.25 The Christian does this by joining in the one sacrifice that truly saves. Para-

doxically, taking up the priestly way of the Cross is a duty of delight, a burden of joy. We take up

our cross out of love for God, and true love is accompanied by joy, even when darkened by the

shadows of suffering, pain and failure.

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King: Subjects of the Risen Prince of Peace

Christians are an Easter people. As kings living in Gods Kingdom, we have at our fingertips the

never-ending graces of the One King who desires everything that is good for man and who came

to bring peace to the world (Lk 2:14). The Church is the true seed and hopeful beginning of this

Kingdom of peace.26 Scripture is full of Gods promises regarding His Kingdom, but also the di-

vine fulfillment of those promises.27 The Christian has faith and understandingborn of revela-

tion, nurtured in prayer and sustained by gracethat the King of Peace is Risen and reigns at the

right hand of the Father! The Kingdom ofshalom is being built up on earth; Christians individu-

ally and corporately live right now and wherever they are as subjects in His Kingdom.28 Disci-

ples of Jesus further believe that the eternal, joyful and living peace of salvation does await.29

Our belonging to the Kingdom of peace, and the resulting confidence which that brings us, frees

us to put our trust in God rather than the idols of money and power, to seek what is true and last-

ing, to let go of our pride, to welcome others into the Kingdom, to rejoice in rather than be envi-

ous of others good, to be merciful when the world would tell us to do otherwise, to take the step

of faith.

The Reign of God, the Kingdom ofshalom, is here but not yet, present but incomplete.

Therefore, how can we know the way to live in this Kingdom of peace and joy? Invited in by

Christtaught to see, hear and touch the Kingdom by His parables30we accept His invitation and

take the step of faith. Instructed by the Beatitudes and led by grace, we live out the divine cove-

nant with faith, hope and charity; striving to remove the obstacles to peace while also building on

the pillars ofshalom: truth, mercy, love and freedom.31 In imitation of Christ, our King, we exer-

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cise kingship not by lording it over others but by serving Him and serving with Him. For the

Christian peacemaker, to serve is to reign.32

Christians have only one Lord, one Master, one Kingand that is Jesus Christ. Therefore, we

have only one Way to live and that is the Way of holy Christ-like nonviolent love and peace.33

Ultimately, no power on earth can prevent a Christian from living his vocation as king in Gods

Kingdom ofshalom.34

The Witness of Faith Given by Peacemakers: Prophets, Priests and Kings

The Holy Spirit is at work as Jesus promised, restoring peace from disorder. Peacemakers help to

build the Kingdom ofshalom that is not of this world. If Jesus

had remained in the tomb, then His method of overcoming evil through suffering love

would indeed have been exposed as absurd utopian naivet. But He arose and reigns as

King of kings and Lord of lords. Right now He is the Sovereign of this gloriously created,

tragically corrupted, world. The resurrection assures us that the decisive victory over in-

justice and violence has already been won and that the completion of that victory will

surely come.35

Christian nonviolent love and peacemaking is not at its heart a matter of the intellect or un-

derstanding. It does not require a Ph.D. or D.D. It is a matter of faith. 36 The Good News is that,

as to Abraham, God gives us every help to pass the test of faith. The Father even gave to us His

own beloved Son. The way of nonviolent love is not impossible nor does it lead ultimately to

disorder or injustice, else Christ would not have led His disciples onto this path. Believing in

Him, even when reason and our passions seem to tell us otherwise, we find that the way ofsha-

lom does lead to life and to Him in whom is found our peace (Eph 2:14).

Indeed, Jesus uses the witness of the peace lived by Christians individually and together in

the Church to bring yet other individuals and communities to peace. Even in our brokenness and

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weakness, we through Gods grace and the guidance of the Holy Spirit are to be a sign of contra-

diction to the false ways of domination and violence, of wars and armies, of revenge and retribu-

tion. This is a truth vital to Christian peacemaking efforts. The Church is to be a catalyst of ho-

liness in the larger human community.37

Conclusion: Holy Bread for the Journey of Peace

The Catholic peacemaker will not be able to help make peace, to bring peace where there is

none, to love even ones enemies, without turning daily to the One High Priest Jesus, particularly

in prayer and above all in the Eucharist.38 The Eucharist celebrates and proclaims Gods peace,

equips disciples to be at the service of peace, and sends the fai thful into the world to carry

Christs peace.39 The Eucharist calls those who share in the one bread to unity, and is a sign of

the glory of the peaceful Kingdom promised by God.40 Celebrated in union with the whole

Church, the Eucharist is the great hope for Catholic peacemakers.41 Turning to the Eucharist in

their thirst for peace, forming a single body in Christ, Catholics are rewarded with abundant gifts

of grace necessary to overcome obstacles to peace and to help build the peaceful Kingdom of

God.42 Participation in the Eucharist too is a consolation when peacemaking efforts fail or even

just seem to fail.

Wholehearted participation in the Mass, the Liturgy of the Word and the Liturgy of the

Eucharist, confirms the Christian peacemaker in the offices of prophet, priest and king. In the

Mass, we hear, take, eat and drink the Word of God, that we may be prophets of peace. The

Eucharist is the sacrifice which strengthens us to be priests of love, service and peace. The Bread

of Life is the key to entering the Kingdom of peace.

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The Eucharistic sacrament of love is a remembrance and a making present of the sacrifice

of the Lamb who served without the desire for reciprocation and suffered without the desire for

retaliation.43 Fed by the Bread of Life, our Peace, we call upon Mary, the first disciple and the

Queen of Peace, to intercede for us and for the people of our time that we may walk in the way

of peace.44

(My thanks to participants in the Social Justice Review conference who read and commented on

an earlier version of this paper.)

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Endnotes

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1 Peace is not only or merely the absence of violence or war, a stalemate of opposing forces, or a treaty negoti-ated by diplomats. Peace is the positive fulfillment of Gods promise (Mk 1:14-15) and the good news of salvationannouncing shalom (Is 52:7). It is positively characterized in Scripture by such things as charity, justice, truth, goodrelations between neighbors and between enemies, freedom of worship, abundance, prosperity, and security among

all the peoples. Christ's peace is different from the peace which the world tries to give.

2Catechism of the Catholic Church, 2nd edition (CCC) (Washington, DC: US Catholic Conference, 1997), #783.

3 Cf. Jn 12:32.

4 CCC, # 1241.

5 CCC, #s 1235-1266; 737-775.

6 John Paul II, Message for the Celebration of the World Day of Peace . 1 January 2004, # 3. Online; availablefrom:http://www.vatican.va/holy_father/john_paul_ii/messages/peace/documents/hf_jp-ii_mes_20031216_xxxvii-world-day-for-peace_en.html[accessed 12 December 2006].

7 Emmanuel Charles McCarthy, The Jesus of the Gospels, in The Theology of Non-Violence (Retreat audio-tapes, no date).

8 Benedict XVI, Address to a group of young Italians civil service volunteers and their leaders, 28 March2009. Online; available from:

http://www.vatican.va/holy_father/benedict_xvi/speeches/2009/march/documents/hf_ben-xvi_spe_20090328_servizio-civile_en.html [accessed 10 July 2009].

9 Pope Benedict XVI, Prayer service at the parish of Rhemes-Saint-Georges, 23 July 2006. Online; availablefrom:

http://www.vatican.va/holy_father/benedict_xvi/speeches/2006/july/documents/hf_ben-xvi_spe_20060723_parrocchia-rhemes_en.html [accessed 25 August 2009].

10 Pope Benedict XVI, Angelus message, 18 February 2007. Online; available from:http://www.vatican.va/holy_father/benedict_xvi/angelus/2007/documents/hf_ben-xvi_ang_20070218_en.html

[accessed 25 August 2009].

11 Emmanuel Charles McCarthy, The Church: A Community of Non-violence or a Community of Justified Vio-lence?, in Boldly Like God, Go Against The Swords (Retreat audiotapes, no date); Emmanuel Charles McCarthy,

All Things Flee Thee for Thou Fleest Me (Retreat material, 2003), 6.7; Emmanuel Charles McCarthy, The Wisdom ofGod(Retreat material, 1982), 5.

12 Emmanuel Charles McCarthy, All Things Flee Thee for Thou Fleest Me, 1.2, 1.13; for example, the U.S.Bishops in their 1983 pastoral letterThe Challenge of Peace described what they called the recent prominence of

pacifism and nonviolence within the Christian community (i.e., #s 118-120). If it is recent, the Bishops are indicat-ing that it was much less known previously within the U.S. Church at least, and likely other churches around theworld. Or consider that many Christians still confuse pacifism with passivity and cowardice, a mistake the U.S.

Bishops tried to correct (# 116). As well, we only have to look at our own parishes and dioceses, at typical Catholiceducation as well as adult lay person and seminary formation, to see the paucity of teaching on Christian nonviolentlove. Finally, the concept of nonviolent love is mentioned only once or twice in the Catechism of the CatholicChurch (i.e., #s 2306, 2267); the concept of the so-called just war receives greater coverage (i.e., #s 2307-2317).

13 CCC, # 1831.

14 Benedict XVI, Ash Wednesday homily. The love of Christ urges us on!, lOsservatore Romano: WeeklyEdition in English N. 10 (1934) (8 March 2006): 3.
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15 Emmanuel Charles McCarthy, Agape: The Vocation of the Servant of God, inBoldly Like God, Go AgainstThe Swords.

16United States Catholic Conference, The Challenge of Peace (Washington, D.C.: United States Catholic Con-ference, 3 May 1983), # 116.

17 CCC, #s 1803-1832.

18 Gerhard Lohfink,Jesus and Community (Translated by John P. Galvin. Philadelphia: Fortress Press, 1984),49, 115; John Howard Yoder, The Politics of Jesus (Grand Rapids, Michigan: William B. Eerdmans PublishingCompany, 1972), 126-127.

19 See for example Is 58:6-7; Mt 25:31-46; CCC, # 2447.

20 Pope Benedict XVI, Angelus message, 18 February 2007. Online; available from:http://www.vatican.va/holy_father/benedict_xvi/angelus/2007/documents/hf_ben-xvi_ang_20070218_en.html

[accessed 25 August 2009].

21 Emmanuel Charles McCarthy, Christian Love as Ethical Norm (B), in The Theology of Non-Violence.

22 Lohfink,Jesus and Community, 52.

23 Johannes Bauer, ed.,Encyclopedia of Biblical Theology (New York: The Crossroad Publishing Company,1981), 530, 532.

24Gaudium et Spes = Pastoral Constitution on the Church in the Modern World. In The Documents of VaticanII, 199-308 (New York: America Press, 1966), # 38.

25 CCC, # 2473; Bauer,Encyclopedia of Biblical Theology, 539.

26 CCC, # 567.

27 Cf. John Paul II, Veritatis Splendor = The Splendor of Truth (Boston: Pauline Books &Media, 6 August

1993), # 12.

28

Cf. Richard Jeske, John 14:27 and 16:33,Interpretation 38, no. 4 (October 1984): 409.29 CCC, # 2816.

30 CCC, # 546.

31 CCC, # 1726; Marc Tumeinski, Peace in the Name of God,Homiletic &Pastoral Review, 109(10) (July

2009): 56-61; Marc Tumeinski, The Pillars of Peace, Social Justice Review, 100(5-6) (May-June 2009): 77-80;John XXIII,Pacem in Terris = Peace on Earth (11 April 1963), # 37.

32 Paul VI,Lumen Gentium = Light of the Nations (21 November 1964), # 36.

33 Emmanuel Charles McCarthy,August 9 (Retreat material, 1992), 46.

34 Patricia McCarthy, Of Passion and Folly (Collegeville, MN: Liturgical Press, 1998), 6.

35 Ronald Sider, Christ and Violence (Scottdale, PA: Herald Press, 1979), 96.

36 Emmanuel Charles McCarthy, The Wisdom of God, 11.

37 Avery Dulles, Models of the Church (Garden City, NY: Doubleday &Company, Inc., 1974), 128.

38 Patricia McCarthy, Of Passion and Folly, 45.

39 James V. Schall, ed., Out of Justice, Peace; Winning the Peace (San Francisco: Ignatius Press, 1984), # 166.
http://www.vatican.va/holy_father/benedict_xvi/angelus/2007/documents/hf_ben-xvi_ang_20070218_en.htmlhttp://www.vatican.va/holy_father/benedict_xvi/angelus/2007/documents/hf_ben-xvi_ang_20070218_en.html


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40 John Paul II,Ecclesia de Eucharistia = On the Eucharist in Its Relationship to the Church (Boston: PaulineBooks &Media, 17 April 2003), #s 16, 18; cf. CCC, #s 1325-1326.

41CCC, #s 1404-1405.

42Ecclesia de Eucharistia, #s 62, 17; cf. CCC, # 1394.

43 John Paul II,Dominicae Cenae = The Mystery and Worship of the Eucharist(Boston: Pauline Books &Me-dia, 24 February 1980), # 5;Ecclesia de Eucharistia, # 12.

44The Challenge of Peace, # 292.