An Ever Timely Commitment: Teaching Peace
My words are addressed to you, the Leaders of the nations, who have the
duty of promoting peace!
To you, Jurists, committed to tracing paths to peaceful agreement,
preparing conventions and treaties which strengthen international
legality!
To you, Teachers of the young, who on all continents work tirelessly to
form consciences in the ways of understanding and dialogue!
And to you too, men and women tempted to turn to the unacceptable means
of terrorism and thus compromise at its root the very cause for which you
are fighting!
All of you, hear the humble appeal of the Successor of Peter who cries
out: today too, at the beginning of the New Year 2004, peace remains
possible. And if peace is possible, it is also a duty!
A practical initiative
1. My first Message for the World Day of Peace, in the beginning of
January 1979, was centred on the theme: To Reach Peace, Teach Peace.
That New Year's Message followed in the path traced by Pope Paul VI of
venerable memory, who had wished to celebrate on 1 January each year a
World Day of Prayer for Peace. I recall the words of the late Pontiff for
the New Year 1968: "It would be Our desire, then, that this celebration
take place each year as a sign of hope and promise, at the beginning of
the calendar which measures and guides the journey of human life through
time, in order that Peace, with its just and salutary equilibrium, will
dominate the unfolding of history yet to come".1
Faithful to the wishes expressed by my venerable Predecessor on the
Chair of Peter, each year I have continued this noble tradition by
dedicating the first day of the civil year to reflection and to prayer for
peace in the world.
In the twenty-five years of Pontificate which the Lord has thus far
granted me, I have not failed to speak out before the Church and the
world, inviting believers and all persons of good will to take up the
cause of peace and to help bring about this fundamental good, thereby
assuring the world a better future, one marked by peaceful coexistence and
mutual respect.
Once more this year I feel bound to invite all men and women, on every
continent, to celebrate a new World Day of Peace. Humanity needs now more
than ever to rediscover the path of concord, overwhelmed as it is by
selfishness and hatred, by the thirst for power and the lust for
vengeance.
The science of peace
2. The eleven Messages addressed to the world by Pope Paul VI
progressively mapped out the path to be followed in attaining the ideal of
peace. Slowly but surely the great Pontiff set forth the various chapters
of a true "science of peace". It can be helpful to recall the themes of
the Messages bequeathed to us by Pope Paul VI for this occasion.2
Each of these Messages continues to be timely today. Indeed, before the
tragedy of the wars which at the beginning of the Third Millennium are
still causing bloodshed throughout the world, especially in the Middle
East, they take on at times the tone of prophetic admonishments.
A primer of peace
3. For my part, throughout these twenty-five years of my Pontificate, I
have sought to advance along the path marked out by my venerable
Predecessor. At the dawn of each new year I have invited people of good
will to reflect, in the light of reason and of faith, on different
aspects of an orderly coexistence.
The result has been a synthesis of teaching about peace which is a
kind of primer on this fundamental theme: a primer easy to understand
by those who are well-disposed, but at the same time quite demanding for
anyone concerned for the future of humanity.3
The various colours of the prism of peace have now been amply
illustrated. What remains now is to work to ensure that the ideal of a
peaceful coexistence, with its specific requirements, will become part of
the consciousness of individuals and peoples. We Christians see the
commitment to educate ourselves and others to peace as something at the
very heart of our religion. For Christians, in fact, 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" (Eph 6:15); it is to call all people
to the beatitude of being "peacemakers" (cf. Mt 5:9).
Teaching peace
4. In my Message for the World Day of Peace on 1 January 1979 I made
this appeal: To Reach Peace, Teach Peace. Today that appeal is more
urgent than ever, because men and women, in the face of the tragedies
which continue to afflict humanity, are tempted to yield to fatalism, as
if peace were an unattainable ideal.
The Church, on the other hand, has always taught and continues today to
teach a very simple axiom: peace is possible. Indeed, the Church
does not tire of repeating that peace is a duty. It must be built
on the four pillars indicated by Blessed John XXIII in his Encyclical
Pacem in Terris: truth, justice, love and freedom. A duty is thus
imposed upon all those who love peace: that of teaching these ideals to
new generations, in order to prepare a better future for all mankind.
Teaching legality
5. In this task of teaching peace, there is a particularly urgent need
to lead individuals and peoples to respect the international order
and to respect the commitments assumed by the Authorities which
legitimately represent them. Peace and international law are closely
linked to each another: law favours peace.
From the very dawn of civilization, developing human communities sought
to establish agreements and pacts which would avoid the arbitrary use of
force and enable them to seek a peaceful solution of any controversies
which might arise. Alongside the legal systems of the individual peoples
there progressively grew up another set of norms which came to be known as
ius gentium (the law of the nations). With the passage of time,
this body of law gradually expanded and was refined in the light of the
historical experiences of the different peoples.
This process was greatly accelerated with the birth of modern States.
From the sixteenth century on, jurists, philosophers and theologians were
engaged in developing the various headings of international law and in
grounding it in the fundamental postulates of the natural law. This
process led with increasing force to the formulation of universal
principles which are prior to and superior to the internal law of States,
and which take into account the unity and the common vocation of the human
family.
Central among all these is surely the principle that pacta sunt
servanda: accords freely signed must be honoured. This is the pivotal
and exceptionless presupposition of every relationship between responsible
contracting parties. The violation of this principle necessarily leads to
a situation of illegality and consequently to friction and disputes which
would not fail to have lasting negative repercussions. It is appropriate
to recall this fundamental rule, especially at times when there is a
temptation to appeal to the law of force rather than to the
force of law.
One of these moments was surely the drama which humanity experienced
during the Second World War: an abyss of violence, destruction and death
unlike anything previously known.
Respect for law
6. That war, with the horrors and the appalling violations of human
dignity which it occasioned, led to a profound renewal of the
international legal order. The defence and promotion of peace were set
at the centre of a broadly modernized system of norms and institutions.
The task of watching over global peace and security and with encouraging
the efforts of States to preserve and guarantee these fundamental goods of
humanity was entrusted by Governments to an organization established for
this purpose the United Nations Organization with a Security
Council invested with broad discretionary power. Pivotal to the system
was the prohibition of the use of force. This prohibition,
according to the well-known Chapter VII of the United Nations Charter,
makes provision for only two exceptions. The first confirms the
natural right to legitimate defence, to be exercised in specific ways
and in the context of the United Nations: and consequently also within the
traditional limits of necessity and proportionality.
The other exception is represented by the system. of
collective security, which gives the Security Council competence and
responsibility for the preservation of peace, with power of decision and
ample discretion.
The system developed with the United Nations Charter was meant
"to save succeeding generations from the scourge of war, which twice in
our lifetime has brought untold sorrow to mankind".4 In the
decades which followed, however, the division of the international
community into opposing blocs, the cold war in one part of the world, the
outbreak of violent conflicts in other areas and the phenomenon of
terrorism produced a growing break with the ideas and expectations of the
immediate post-war period.
A new international order
7. It must be acknowledged, however, that the United Nations
Organization, even with limitations and delays due in great part to the
failures of its members, has made a notable contribution to the promotion
of respect for human dignity, the freedom of peoples and the
requireme-+nts of development, thus preparing the cultural and
institutional soil for the building of peace.
The activity of national Governments will be greatly encouraged by the
realization that the ideals of the United Nations have become widely
diffused, particularly through the practical gestures of solidarity and
peace made by the many individuals also involved in Non-Governmental
Organizations and in Movements for human rights.
This represents a significant incentive for a reform which would enable
the United Nations Organization to function effectively for the pursuit of
its own stated ends, which remain valid: "Humanity today is in a new and
more difficult phase of its genuine development. It needs a greater
degree of international ordering".5
States must consider this objective as a clear moral and political
obligation which calls for prudence and determination. Here I would repeat
the words of encouragement which I spoke in 1995: "The United Nations
Organization needs to rise more and more above the cold status of an
administrative institution and to become a moral centre where all the
nations of the world feel at home and develop a shared awareness of being,
as it were, a family of nations.6
The deadly scourge of terrorism
8. Today international law is hard pressed to provide solutions to
situations of conflict arising from the changed landscape of the
contemporary world. These situations of conflict frequently involve
agents which are not themselves States but rather entities derived
from the collapse of States, or connected to independence movements, or
linked to trained criminal organizations. A legal system made up of norms
established down the centuries as a means of disciplining relations
between sovereign States finds it difficult to deal with conflicts
which also involve entities incapable of being considered States in the
traditional sense. This is particularly the case with terrorist
groups.
The scourge of terrorism has become more virulent in recent years and
has produced brutal massacres which have in turn put even greater
obstacles in the way of dialogue and negotiation, increasing tensions and
aggravating problems, especially in the Middle East.
Even so, if it is to be won, the fight against terrorism cannot be
limited solely to repressive and punitive operations. It is essential
that the use of force, even when necessary, be accompanied by a courageous
and lucid analysis of the reasons behind terrorist attacks. The
fight against terrorism must be conducted also on the political and
educational levels: on the one hand, by eliminating the underlying
causes of situations of injustice which frequently drive people to more
desperate and violent acts; and on the other hand, by insisting on an
education inspired by respect for human life in every situation: the unity
of the human race is a more powerful reality than any contingent divisions
separating individuals and people.
In the necessary fight against terrorism, international law is now
called to develop legal instruments provided with effective means for the
prevention, monitoring and suppression of crime. In any event, democratic
governments know well that the use of force against terrorists cannot
justify a renunciation of the principles of the rule of law. Political
decisions would be unacceptable were they to seek success without
consideration for fundamental human rights, since the end never
justifies the means.
The contribution of the Church
9. "Blessed are the peacemakers, for they shall be called sons of God"
(Mt 5:9). How could this saying, which is a summons to work in the immense
field of peace, find such a powerful echo in the human heart if it did not
correspond to an irrepressible yearning and hope dwelling within us? And
why else would peacemakers be called children of God, if not because God
is by nature the God of peace? Precisely for this reason, in the message
of salvation which the Church proclaims throughout the world, there are
doctrinal elements of fundamental importance for the development of the
principles needed for peaceful coexistence between nations.
History teaches that the building of peace cannot prescind from respect
for an ethical and juridical order, in accordance with the ancient adage:
Serva ordinem et ordo servabit te (preserve order and order will
preserve you). International law must ensure that the law of the more
powerful does not prevail. Its essential purpose is to replace "the
material force of arms with the moral force of law",7 providing
appropriate sanctions for transgressors and adequate reparation for
victims. This must also be applicable to those government leaders who
violate with impunity human dignity and rights while hiding behind the
unacceptable pretext that it is a matter of questions internal to their
State.
In an Address which I gave to the Diplomatic Corps accredited to the
Holy See on 13 January 1997, I observed that international law is a
primary means for pursuing peace: "For a long time international law has
been a law of war and peace. I believe that it is called more and more to
become exclusively a law of peace, conceived in justice and solidarity.
And in this context morality must inspire law; morality can even
assume a preparatory role in the making of law, to the extent that it
shows the path of what is right and good".8
Down the centuries, the teaching of the Church, drawing upon the
philosophical and theological reflection of many Christian thinkers, has
made a significant contribution in directing international law to the
common good of the whole human family. Especially in more recent times the
Popes have not hesitated to stress the importance of international law as
a pledge of peace, in the conviction that "the harvest of justice is sown
in peace by those who make peace" (Jas 3:18). This is the path which the
Church, employing the means proper to her, is committed to following, in
the perennial light of the Gospel and with the indispensable help of
prayer.
The civilization of love
10. At the conclusion of these considerations, I feel it necessary to
repeat that, for the establishment of true peace in the world, justice
must find its fulfilment in charity. Certainly law is the first road
leading to peace, and people need to be taught to respect that law. Yet
one does not arrive at the end of this road unless justice is complemented
by love. Justice and love sometimes appear to be opposing forces.
In fact, they are but two faces of a single reality, two dimensions
of human life needing to be mutually integrated. Historical experience
shows this to be true. It shows how justice is frequently unable to free
itself from rancour, hatred and even cruelty. By itself, justice is not
enough. Indeed, it can even betray itself, unless it is open to that
deeper power which is love.
For this reason I have often reminded Christians and all persons of
good will that forgiveness is needed for solving the problems of
individuals and peoples. There is no peace without forgiveness! I
say it again here, as my thoughts turn in particular to the continuing
crisis in Palestine and the Middle East: a solution to the grave problems
which for too long have caused suffering for the peoples of those regions
will not be found until a decision is made to transcend the logic of
simple justice and to be open also to the logic of forgiveness.
Christians know that love is the reason for God's entering into
relationship with man. And it is love which he awaits as man's response.
Consequently, love is also the loftiest and most noble form of
relationship possible between human beings. Love must thus enliven
every sector of human life and extend to the international order. Only a
humanity in which there reigns the "civilization of love" will be able to
enjoy authentic and lasting peace.
At the beginning of a New Year I wish to repeat to women and men of
every language, religion and culture the ancient maxim: Omnia vincit
amor" (Love conquers all). Yes, dear Brothers and Sisters
throughout the world, in the end love will be victorious! Let everyone be
committed to hastening this victory. For it is the deepest hope of every
human heart.
From the Vatican, 8 December 2003
NOTES
1 Insegnamenti, V (1967), 620.
2 1968: 1 January: World Day of Peace
1969: The Promotion of Human Rights, the Road to Peace
1970: Education for Peace Through Reconciliation
1971: Every Man is My Brother
1972: If You Want Peace, Work for Justice
1973: Peace is Possible
1974: Peace Depends on You Too
1975: Reconciliation, The Way o Peace
1976: The Real Weapons of Peace
1977: If You Want Peace, Defend Life
1978: No to Violence, Yes toPeace
3 These are the themes of the successive twenty-five World
Days of Peace:
1979: To Reach Peace, Teach Peace
1980: Truth, the Power of Peace
1981: To Serve Peace, Respect Freedom
1982: Peace: A Gift of God Entrusted to Us!
1983: Dialogue for Peace, A Challenge for Our Time1984:
From a New Heart, Peace is Born
1985: Peace and Youth Go Forward Together
1986: Peace is a Value with No Frontiers North-South, East-West:
Only One Peace
1987: Development and Solidarity: Two Keys to Peace
1988: Religious Freedom, Condition for Peace
1989: To Build Peace, Respect Minorities
1990: Peace with God the Creator, Peace with All of Creation
1991: If You Want Peace, Respect the Conscience of Every Person
1992: Believers United in Building Peace
1993: // You Want Peace, Reach Out to the Poor
1994: The Family Creates the Peace of the Human Family
1995: Women: Teachers of Peace
1996: Let Us Give Children a Future of Peace
1997: Offer Forgiveness and Receive Peace
1998: From the Justice of Each Comes Peace for All
1999: Respect for Human Rights: The Secret of True Peace
2000: "Peace on Earth to Those Whom God Loves!"
2001: Dialogue Between Cultures for a Civilization of Love and
Peace
2002: No Peace Without Justice, No Justice Without Peace
2003: "Pacem in Terris": A Permanent Commitment
4 Preamble.
5 John Paul II, Encyclical Letter Sollicitudo Rei
Socialis, n. 43:AAS 80 (1988), 575.
6 Address to the Fiftieth General Assembly of the
United Nations, New York (5 October 1995), 14:
Insegnamenti, XVIII/2 (1995), 741.
7 Benedict XV, Appeal to the Leaders of the Warring
Nations, 1August 1917: AA5 9 (1917), 422.
8 N. 4: Insegnamenti, XX/1(1997), 97.
|
