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Pacem in Terris in a Digital Age

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Pacem in Terris in a Digital Age Australian eJournal of Theology 21.1 (April 2014) Pacem in Terris in a Digital Age Agnes M. Brazal Abstract: This paper argues that Pacem in Terris continues to be relevant in the digital era. After discussing its basic themes on peace and peacebuilding, the essay focuses on new sources of conflicts spawned in the information era and the significance and challenges of the following themes: its positive engagement with the world; the principles of truth, justice, freedom and solidarity which Pacem stressed should characterize relationships at all levels; the centrality of respect for human rights for the peace agenda; the recognition of the role of media to build bridges; and the need for transnational authority to regulate issues that go beyond territorial boundaries. Key Words: Pacem in Terris, peace, peacebuilding, digital era, cyberspace, globalization, communication rights, cultural rights, digital divide ohn Paul II’s 2003 document “The Communications Media at the Service of Authentic Peace in the Light of ‘Pacem in Terris’” (henceforth “Communications Media”) noted that the emerging developments in information and communication technologies (ICT) form part of the cultural context of Pacem in Terris.1 Since its publication in 1963, developments in media communication have grown exponentially.2 This paper explores the significance of Pacem in Terris in the twenty-first century digital era.3 The first part elaborates on peace and peacebuilding in Pacem in relation to the “world behind” and “world of the text.” The second part moves to the “world in front of the text”, the digital era, and outlines some of its new or heightened features relevant to the peace agenda. The last section focuses on the challenges of Pacem in Terris in relation to new media communications.4 1 Pacem in Terris will also be referred to as Pacem in this essay. 2 John Paul II, “The Communications Media at the Service of Authentic Peace in the Light of ‘Pacem in Terris’” Message of John Paul II for the 37th World Communications Day (2003) http://www.vatican.va/holy_father/ john_paul_ii/messages/communications/documents/hf_jp-ii_mes_20030124_world-communications- day_en.html (accessed May 2013). 3 The digital era or information age is characterized by an economy based on information computerization. This has been brought about by the shift from the analog-mechanical and electronic technology to digital technology in the late 20th century. 4 In a general way, we are guided by the “normativity of the future” in our assertion that a Church document from 1963 can have relevance in the 21st century. See Reimund Bieringer and Mary Elsbernd, “The ‘Normativity of the Future’ Approach: Its Roots, Development, Current State and Challenges” in Normativity of the Future: Reading Biblical and Other Authoritative Texts in an Eschatological Perspective, ed. Reimund Bieringer and Mary Elsbernd (Leuven: Peeters, 2010) 3–26. This is in line with the primacy of the world in front of the text that I elaborated on in my earlier article, “Feminist Ideology Criticism, the Bible, and the Community,” MST Review: A Journal of Theological and Cultural Studies 2/2 (1999): 97–117. 1 AEJT 21.1 (April 2014) Agnes Brazal/Pacem in Terris in a Digital Age PEACE AND PEACEBUILDING IN PACEM IN TERRIS Pacem in Terris was written in the context of the Cold War nuclear standoff between the United States and the Soviet Union. Two years earlier in 1961, the Berlin Wall had been built to separate East from West Germany. Just six months before the release of the encyclical, a nuclear war almost erupted when US President John F. Kennedy threatened to block Soviet ships carrying Russian missiles to Cuba.5 John XXIII wrote a letter to President Kennedy and Soviet Premier Nikita Khrushchev and pleaded that “they do all that is in their power to save peace” and spare the world from a nuclear conflagration. Khrushchev decided to withdraw the missiles a few days later.6 Human Rights In Pacem in Terris, peace is defined in terms of the promotion, safeguarding and defence of human rights of peoples at all levels: interpersonal, social, political, and global. Conflict and implicitly war arise in the failure to respect human rights. From within this framework, it becomes understandable why Pacem only has few references to concrete issues of peace such as disarmament and the rejection of the use of atomic weapons (n.127, and n.111) and peaceful means of resolving conflicts (nn.111–116).7 Seeking to address the deeper roots of conflict, the document, in its listing of the “characteristics of the modern age” focused on developments in previously discriminated groups:8 the growing voice of the working classes in economic and social affairs (n.40); the increased participation of women in public life (n.41); and the gaining of independence of all nations (n.42).9 In enumerating thus, the text affirms the development of a new consciousness and conviction that all humans (n.44) and nations (n.89) are equal. 10 The acknowledgment of human rights and duties for the promotion of the common good is, for John XXIII, the condition for the attainment of peace among humans and societies. 5 John Paul II, “Pacem in Terris: A Permanent Commitment” “Pacem in Terris was an open letter to the world” April 10, 2013, Vatican Insider, http://vaticaninsider.lastampa.it/en/the-vatican/detail/articolo/concilio- 23953 (accessed May 2013). 6 Tony Magliano, “Reflection: Pope John XXIII’s prophetic ‘Peace on Earth’ turns 50” http://paxchristiusa.org/ 2013/04/16/reflection-pope-john-xxiiis-prophetic-peace-on-earth-turns-50/. That the Pope’s message had a profound influence on Kruschev was expressed when he told Saturday Review editor Norman Cousins during the latter’s visit to Moscow the following: “In regard to what Pope John did for peace, his was humanistic assistance that will be recorded in history. The Pope and I can diverge on many questions, but we are united in our desire for peace.” Giancarlo Zizola, The Utopia of John XXIII (New York: Doubleday, 1985), 16, cited by Drew Christiansen, SJ, “Commentary on Pacem in Terris (Peace on Earth)” in Modern Catholic Social Teaching: Commentaries and Interpretations, ed. Kenneth Himes, OFM, et al. (Washington DC: Georgetown University Press, 2005) 221. 7 Russell Hittinger, “Quinquagesimo Ante: Reflections on Pacem in Terris Fifty Years Later” www.pass.va/ content/dam/scienzesociali/pdf/acta18/acta18-hittinger.pdf (accessed May 2013); see also Christiansen, “Commentary on Pacem in Terris (Peace on Earth)” 223. 8 John Paul II, “Pacem in Terris: A Permanent Commitment” America 188/4 (2003): 18. 9 In 1960, the General Assembly of the United Nations declared the right to self-determination of all peoples. Pacem addressed the issue of decolonization – the problem of the “Third World” in nn.121-25. Hittinger, “Quinquagesimo Ante” 41. 10 That “all men are equal,” though expressed in gender exclusive language, projects a horizon of inclusivity, especially when qualified by “all” and the earlier reference to the increased consciousness of women who no longer would accept being treated as passive objects (n.41). 2 AEJT 21.1 (April 2014) Agnes Brazal/Pacem in Terris in a Digital Age The encyclical successfully linked the Church’s natural law tradition, which stresses duties and obligations, with the Enlightenment stress on rights.11 Pacem recognized the rights claims in previous encyclicals as well as rights advocated by both socialists and liberals: rights related to physical integrity; cultural, religious, economic, political rights; rights within the family; and right to mobility. Two rights which are for the first time mentioned in an encyclical are the rights of women (n.19, n.41) and the right to religious conscience (n.14).12 Never before had the Church upheld the equal role of women in public life thus heralding here a shift in Catholic Social Teaching from a hierarchical to equal but complementary theo-anthropological model.13 While today, women may still find this model limiting, an implicit horizon of inclusivity is present in n.41 when it states that women “are demanding both in domestic and public life the rights and duties which belong to them as human persons.” In this statement, the women themselves are described as subjects or articulators of their rights and duties, thus projecting a world when women themselves and not men will define their identities. More than any other theme in Pacem in Terris, the right to religious conscience was subjected to discussion and debate in the drafting process.14 The encyclical’s recognition of the right to worship and freedom of conscience in religious matters, though not putting other religions on an equal footing, renders possible peaceful co-existence and collaboration toward the common good. The right to obey one’s conscience in religious matters overturns traditional practice of Catholic governments in the past to circumvent rights of non-Catholic believers. RELATIONS GUIDED BY TRUTH, JUSTICE, SOLIDARITY AND FREEDOM Pacem in Terris advocates further the establishment of relations on various levels— “between individual citizens, between citizens and their respective States, between States, and finally between individuals, families, intermediate associations and States on the one hand, and the world community on the other”—guided by truth, justice, charity/solidarity (n.107) and freedom (n.120, n.163). These values are linked to the basic conviction on the equality in dignity, rights and duties of all humans and nations (nn.86–89).15 Pacem also upholds that public authority on the local and global level must be committed to the common good. As States are becoming more interdependent, it sees the need for a global governing authority to promote the universal common good. 11 Jerry Filteau, “Experts: 'Pacem in Terris' had Radical Impact on Church Teaching” National Catholic Reporter http://ncronline.org/news/theology/experts-Pacem-terris-had-radical-impact-church-teaching (accessed May 2013).
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