Miroslav Volf and The Will to Embrace

Throughout history, many scholars have argued that the Christian faith predominately fosters violence. In his paper, Forgiveness, Reconciliation and Justice: a Theological Contribution to a More Peaceful Social Environment, Miroslav Volf contests this claim. He argues that this religion should instead be seen as a contributor to a more peaceful social environment (2000: 862). When it comes to Christianity (or any other religion for that case), he says, the cure against religiously induced violence is not less religion, but, more religion (2000: 862). The more we nurture religion as an ongoing tradition will help reduce violence and shape a culture of peace (Volf 2000: 862). This is a very interesting thought; one that contradicts the opinions of many mainstream sociologists, academics, politicians and the general public.

Volf says that "at Christianity's heart lie important resources for creating a culture of peace" (2000: 863). In other words, the will to embrace the Other is the most fundamental obligation of Christians. This is the unconditional and indiscriminate will to give ourselves to others and to welcome them. "It is a way of creating a genuine and deeply human community of harmonious peace," allowing us to see our enemies and ourselves with their eyes (Volf 2000: 873). To me, it can be likened to the ever-important teaching from Moses, "do unto others what you would have them do unto you" (Luke 6:31). The goal here is to create a community in which each recognizes and is recognized by all, mutually giving themselves to each other in love. So, the will to embrace is very significant to Volf as it can be seen as peace-creating and peace-sustaining.

I could not agree with Volf more. Instead of encouraging secularism, religious adherents should be given the freedom to practice their religion. It should be nobody's choice but the individual. I believe that religious people of any religious affiliation deserve the right to choose how they celebrate their faith. Instead of defining religion as something "wrong," "violent" and "incompatible with modernity," religious freedom, tolerance and acceptance should be encouraged. This is the significance of the aforementioned 'will to embrace' notion.

In my opinion, and through research conducted in my past, secularism, or attempting to remove religion from society, can in fact foster violence when imposed on religious peoples. For example, as I wrote in an essay last year:

"In 2004, France implemented a law that banned ostentatious religious symbols from public schools (Elver 2012: 111). This ban is primarily aimed at Muslim schoolgirls wearing the hijab. It is premised on an assumption that there is conflict between French secular views and Islamic fundamentalism (Brown 2001: 105). The law insists that it maintains France's values of secularism, regarding the hijab as representative of Islam's resistance to modernity (Scott 2007: 2). However, it can be argued that the banning of the hijab in France does not emancipate Muslim women, but punishes them (Scott 2007: 33). One Muslim schoolgirl who was forced to remove her hijab said it was "a moment of shame, guilt and a burning sense of injustice" (Gemie 2010: 33). So, rather than liberating Muslim girls, the new law made their lives more strenuous."

So, as France's law should support religious freedom (giving Muslim women the choice to wear the hijab), religious people all over the world should be given the freedom to express their faith unconditionally and without discrimination. Volf agrees. He contends that the cure against religiously induced violence is not less religion, but, more religion. By nurturing religions as ongoing traditions and living by Moses' example, we will help reduce violence and shape a culture of peace. So, in France's case, nurturing religious traditions, such as the wearing of the hijab, can be peace-creating and peace-sustaining.

References

Brown, M. D. (2001). Multiple Meanings of the 'Hijab' in Contemporary France. In W. J. Keenan (ed.). Dressed to Impress: Looking the Part (105-123). Oxford: Berg

Gemie, S. (2010). French Muslims: New Voices in Contemporary France. Cardiff: University of Wales Press

Elver, H. (2012). The Headscarf Controversy: Secularism and Freedom of Religion. New York: Oxford University Press

Scott, J. W. (2007). The Politics of the Veil. New Jersey: Princeton University Press

Volf, M. (2000). Forgiveness, Reconciliation, and Justice: A Theological Contribution to a More Peaceful Social Environment. Millennium, 29 (3), 861-877.