MESSAGE
OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE CELEBRATION OF THE
WORLD DAY
OF PEACE
1 JANUARY 2000
“PEACE ON EARTH TO THOSE
WHOM GOD LOVES!”
1. This is the proclamation of the Angels which greeted the birth of Jesus Christ two thousand years ago (cf. Lk 2:14), and which we will hear re-echoing joyfully on the holy night of Christmas, when the Great Jubilee will be solemnly inaugurated.
At the dawn of the new Millennium, we wish to propose once more the message of hope which comes from the stable of Bethlehem: God loves all men and women on earth and gives them the hope of a new era, an era of peace. His love, fully revealed in the Incarnate Son, is the foundation of universal peace. When welcomed in the depths of the human heart, this love reconciles people with God and with themselves, renews human relationships and stirs that desire for brotherhood capable of banishing the temptation of violence and war.
The Great Jubilee is inseparably linked to this message of love and reconciliation, a message which gives voice to the truest aspirations of humanity today.
2. Looking to a year so filled with meaning, I once more offer everyone my good wishes for peace. To everyone I affirm that peace is possible. It needs to be implored from God as his gift, but it also needs to be built day by day with his help, through works of justice and love.
To be sure, the problems which make the path to peace difficult and often discouraging are many and complex, but peace is a need deeply rooted in the heart of every man and woman. The will to seek peace must not therefore be allowed to weaken. This seeking must be based on the awareness that humanity, however much marred by sin, hatred and violence, is called by God to be a single family. This divine plan needs to be recognized and carried out through the search for harmonious relationships between individuals and peoples, in a culture where openness to the Transcendent, the promotion of the human person and respect for the world of nature are shared by all.
This is the message of Christmas, this is the message of the Jubilee, this is my hope at the beginning of a new Millennium.
War is a defeat for humanity
3. In the century we are leaving behind, humanity has been sorely tried by an endless and horrifying sequence of wars, conflicts, genocides and “ethnic cleansings” which have caused unspeakable suffering: millions and millions of victims, families and countries destroyed, an ocean of refugees, misery, hunger, disease, underdevelopment and the loss of immense resources. At the root of so much suffering there lies a logic of supremacy fuelled by the desire to dominate and exploit others, by ideologies of power or totalitarian utopias, by crazed nationalisms or ancient tribal hatreds. At times brutal and systematic violence, aimed at the very extermination or enslavement of entire peoples and regions, has had to be countered by armed resistance.
The twentieth century bequeaths to us above all else a warning: wars are often the cause of further wars because they fuel deep hatreds, create situations of injustice and trample upon people’s dignity and rights. Wars generally do not resolve the problems for which they are fought and therefore, in addition to causing horrendous damage, they prove ultimately futile. War is a defeat for humanity. Only in peace and through peace can respect for human dignity and its inalienable rights be guaranteed.(1)
4. Against the backdrop of war in the twentieth century, humanity’s honour has been preserved by those who have spoken and worked on behalf of peace.
We cannot fail to remember the countless men and women who have contributed to the affirmation and the solemn proclamation of human rights, and who have helped to defeat the various forms of totalitarianism, to put an end to colonialism, to develop democracy and to establish the great international organizations. Those who built their lives on the value of non-violence have given us a luminous and prophetic example. Their example of integrity and loyalty, often to the point of martyrdom, has provided us with rich and splendid lessons.
Among those who have acted in the name of peace we should not forget those men and women whose dedication has brought about great advances in every field of science and technology, making it possible to overcome dreadful diseases and to enhance and prolong human life.
Nor can I fail to mention my own venerable Predecessors who have guided the Church in the twentieth century. By their lofty teaching and their tireless efforts they have given direction to the Church in the promotion of a culture of peace. Emblematic of this many-sided effort was the timely and prophetic intuition of Pope Paul VI, who on 8 December 1967 instituted the World Day of Peace. With the passing of the years, the World Day of Peace has become more firmly established as a fruitful experience of reflection and shared vision for the future.
Called to be one family
5. “Peace on earth to those whom God loves!” The Gospel greeting prompts a heart-felt question: will the new century be one of peace and a renewed sense of brotherhood between individuals and peoples? We cannot of course foresee the future. But we can set forth one certain principle: there will be peace only to the extent that humanity as a whole rediscovers its fundamental calling to be one family, a family in which the dignity and rights of individuals – whatever their status, race or religion – are accepted as prior and superior to any kind of difference or distinction.
This recognition can give the world as it is today – marked by the process of globalization – a soul, a meaning and a direction. Globalization, for all its risks, also offers exceptional and promising opportunities, precisely with a view to enabling humanity to become a single family, built on the values of justice, equity and solidarity.
6. For this to happen, a complete change of perspective will be needed: it is no longer the well-being of any one political, racial or cultural community that must prevail, but rather the good of humanity as a whole. The pursuit of the common good of a single political community cannot be in conflict with the common good of humanity, expressed in the recognition of and respect for human rights sanctioned by the Universal Declaration of Human Rights of 1948. It is necessary, then, to abandon ideas and practices – often determined by powerful economic interests – which subordinate every other value to the absolute claims of the nation and the State. In this new perspective, the political, cultural and institutional divisions and distinctions by which humanity is ordered and organized are legitimate in so far as they are compatible with membership in the one human family, and with the ethical and legal requirements which stem from this.
Crimes against humanity
7. This principle has an immensely important consequence: an offense against human rights is an offense against the conscience of humanity as such, an offence against humanity itself. The duty of protecting these rights therefore extends beyond the geographical and political borders within which they are violated. Crimes against humanity cannot be considered an internal affair of a nation. Here an important step forward was taken with the establishment of an International Criminal Court to try such crimes, regardless of the place or circumstances in which they are committed. We must thank God that in the conscience of peoples and nations there is a growing conviction that human rights have no borders, because they are universal and indivisible.
8. In our time, the number of wars between States has diminished. This fact, albeit consoling, appears in a very different light if we consider the armed conflicts taking place within States. Sadly these are quite numerous on practically every continent, and often very violent. For the most part, they are rooted in long-standing historical motives of an ethnic, tribal or even religious character, to which must be added nowadays other ideological, social and economic causes.
These internal conflicts, usually waged through the large-scale use of small-calibre weapons and so-called “light” arms – arms which in are fact extraordinarily lethal – often have grave consequences which spill over the borders of the country in question, involving outside interests and responsibilities. While it is true that the extreme complexity of these conflicts makes it very difficult to understand and evaluate the causes and interests at play, one fact cannot be disputed: it is the civilian population which suffers most tragically, since neither ordinary laws nor the laws of warfare are respected in practice. Far from being protected, civilians are often the prime target of the conflicting forces, when they themselves are not directly involved in armed activity as a result of a perverse spiral which makes them both victims and assassins of other civilians.
All too many and horrifying are the macabre scenarios in which innocent children, women, and unarmed older people have become intentional targets in the bloody conflicts of our time; too many, in fact, for us not to feel that the moment has come to change direction, decisively and with a great sense of responsibility.
The right to humanitarian assistance
9. In every case, in the face of such tragic and complex situations and contrary to all alleged “reasons” of war, there is a need to affirm the preeminent value of humanitarian law and the consequent duty to guarantee the right to humanitarian aid to suffering civilians and refugees.
The recognition of these rights and their effective implementation must not be allowed to depend on the interests of any of the parties in conflict. On the contrary, there is a duty to identify all the means, institutional or otherwise, which can best serve in a practical way to meet humanitarian objectives. The moral and political legitimacy of these rights is in fact based on the principle that the good of the human person comes before all else and stands above all human institutions.
10. Here I wish to restate my conviction that, in the face of modern armed conflicts, negotiation between parties, with appropriate attempts at mediation and pacification by international and regional bodies, is of the greatest importance. Negotiation is necessary in order to prevent such conflicts and to end them once they have broken out, restoring peace through an equitable settlement of the rights and interests involved.
This conviction concerning the positive role played by mediation and pacification agencies should be extended to the non-governmental humanitarian organizations and religious bodies which, discreetly and without ulterior motives, promote peace between opposed groups and help to overcome age-old rivalries, reconcile enemies, and open the way to a new and shared future. While honouring their noble dedication to the cause of peace, I wish to remember with profound esteem all who have given their lives so that others might live: I lift up my prayers to God for them and I invite other believers to do the same.
“Humanitarian intervention”
11. Clearly, when a civilian population risks being overcome by the attacks of an unjust aggressor and political efforts and non-violent defence prove to be of no avail, it is legitimate and even obligatory to take concrete measures to disarm the aggressor. These measures however must be limited in time and precise in their aims. They must be carried out in full respect for international law, guaranteed by an authority that is internationally recognized and, in any event, never left to the outcome of armed intervention alone.
The fullest and the best use must therefore be made of all the provisions of the United Nations Charter, further defining effective instruments and modes of intervention within the framework of international law. In this regard, the United Nations Organization itself must offer all its Member States an equal opportunity to be part of the decision-making process, eliminating privileges and discriminations which weaken its role and its credibility.
12. This opens a new field of reflection and discussion both for politics and for law, a field which we all hope will be earnestly and wisely cultivated. What is needed without delay is a renewal of international law and international institutions, a renewal whose starting-point and basic organizing principle should be the primacy of the good of humanity and of the human person over every other consideration. Such a renewal is all the more urgent if we consider the paradox of contemporary warfare in which, as recent conflicts have shown, armies enjoy maximum security while the civilian population lives in frightening situations of danger. In no kind of conflict is it permissible to ignore the right of civilians to safety.
Beyond legal and institutional considerations, there remains a fundamental duty for all men and women of good will, called to commit themselves personally to the cause of peace: that of educating for peace, setting in place structures of peace and methods of non-violence, and making every possible effort to bring parties in conflict to the negotiating table.
Peace in solidarity
13. “Peace on earth to those whom God loves!” From the problem of war, our gaze naturally turns to another closely related issue: the question of solidarity. The lofty and demanding task of peace, deeply rooted in humanity’s vocation to be one family and to recognize itself as such, has one of its foundations in the principle of the universal destination of the earth’s resources. This principle does not delegitimize private property; instead it broadens the understanding and management of private property to embrace its indispensable social function, to the advantage of the common good and in particular the good of society’s weakest members.(2) Unfortunately, this basic principle is widely disregarded, as shown by the persistent and growing gulf in the world between a North filled with abundant commodities and resources and increasingly made up of older people, and a South where the great majority of younger people now live, still deprived of credible prospects for social, cultural and economic development.
No one should be deceived into thinking that the simple absence of war, as desirable as it is, is equivalent to lasting peace. There is no true peace without fairness, truth, justice and solidarity. Failure awaits every plan which would separate two indivisible and interdependent rights: the right to peace and the right to an integral development born of solidarity. “Injustice, excessive economic or social inequalities, envy, distrust and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war” .(3)
14. At the beginning of a new century, the one issue which most challenges our human and Christian consciences is the poverty of countless millions of men and women. This situation becomes all the more tragic when we realize that the major economic problems of our time do not depend on a lack of resources but on the fact that present economic, social and cultural structures are ill-equipped to meet the demands of genuine development.
Rightly then the poor, both in developing countries and in the prosperous and wealthy countries, “ask for the right to share in enjoying material goods and to make good use of their capacity to work, thus creating a world that is more just and prosperous for all. The advancement of the poor constitutes a great opportunity for the moral, cultural and even economic growth of all humanity” .(4) Let us look at the poor not as a problem, but as people who can become the principal builders of a new and more human future for everyone.
The urgent need to rethink the economy
15. In this context we also need to examine the growing concern felt by many economists and financial professionals when, in considering new issues involving poverty, peace, ecology and the future of the younger generation, they reflect on the role of the market, on the pervasive influence of monetary and financial interests, on the widening gap between the economy and society, and on other similar issues related to economic activity.
Perhaps the time has come for a new and deeper reflection on the nature of the economy and its purposes. What seems to be urgently needed is a reconsideration of the concept of “prosperity” itself, to prevent it from being enclosed in a narrow utilitarian perspective which leaves very little space for values such as solidarity and altruism.
16. Here I would like to invite economists and financial professionals, as well as political leaders, to recognize the urgency of the need to ensure that economic practices and related political policies have as their aim the good of every person and of the whole person. This is not only a demand of ethics but also of a sound economy. Experience seems to confirm that economic success is increasingly dependent on a more genuine appreciation of individuals and their abilities, on their fuller participation, on their increased and improved knowledge and information, on a stronger solidarity.
These are values which, far from being foreign to economics and business, help to make them a fully “human” science and activity. An economy which takes no account of the ethical dimension and does not seek to serve the good of the person – of every person and the whole person – cannot really call itself an “economy” , understood in the sense of a rational and constructive use of material wealth.
Which models of development?
17. The very fact that humanity, called to form a single family, is still tragically split in two by poverty – at the beginning of the twenty-first century, more than a billion four hundred million people are living in a situation of dire poverty – means that there is urgent need to reconsider the models which inspire development policies.
In this regard, the legitimate requirements of economic efficiency must be better aligned with the requirements of political participation and social justice, without falling back into the ideological mistakes made during the twentieth century. In practice, this means making solidarity an integral part of the network of economic, political and social interdependence which the current process of globalization is tending to consolidate.
These processes call for rethinking international cooperation in terms of a new culture of solidarity. When seen as a sowing of peace, cooperation cannot be reduced to aid or assistance, especially if given with an eye to the benefits to be received in return for the resources made available. Rather, it must express a concrete and tangible commitment to solidarity which makes the poor the agents of their own development and enables the greatest number of people, in their specific economic and political circumstances, to exercise the creativity which is characteristic of the human person and on which the wealth of nations too is dependent.(5)
In particular it is necessary to find definitive solutions to the long – standing problem of the international debt of poor countries, while at the same time making available the financial resources necessary for the fight against hunger, malnutrition, disease, illiteracy and the destruction of the environment.
18. Today more than in the past there is an urgent need to foster a consciousness of universal moral values in order to face the problems of the present, all of which are assuming an increasingly global dimension. The promotion of peace and human rights, the settling of armed conflicts both within States and across borders, the protection of ethnic minorities and immigrants, the safeguarding of the environment, the battle against terrible diseases, the fight against drug and arms traffickers, and against political and economic corruption: these are issues which nowadays no nation is in a position to face alone. They concern the entire human community, and thus they must be faced and resolved through common efforts.
A way must be found to discuss the problems posed by the future of humanity in a comprehensible and common language. The basis of such a dialogue is the universal moral law written upon the human heart. By following this “grammar” of the spirit, the human community can confront the problems of coexistence and move forward to the future with respect for God’s plan. (6)
The encounter between faith and reason, between religion and morality, can provide a decisive impulse towards dialogue and cooperation between peoples, cultures and religions.
Jesus, gift of peace
19. “Peace on earth to those whom God loves!” Looking to the Great Jubilee, Christians throughout the world are committed to the solemn commemoration of the Incarnation. Listening again to the proclamation of the Angels in the heavens above Bethlehem (cf. Lk 2:14), they commemorate the Incarnation in the knowledge that Jesus “is our peace” (Eph 2:14), the gift of peace for all people. His first words to the disciples after the Resurrection were: “Peace be with you”(Jn 20:19, 21, 26). Christ came to unite what was divided, to destroy sin and hatred, and to reawaken in humanity the vocation to unity and brotherhood. Therefore, he is “the source and model of that renewed humanity, imbued with brotherly love, sincerity, and a peaceful spirit, to which all aspire”.(7)
20. During this Jubilee Year, the Church vividly remembers her Lord and intends to confirm her vocation and mission to be in Christ a “sacrament” or sign and instrument of peace in the world and for the world. For the Church, to carry out her evangelizing mission means to work for peace. “The Church, then, God’s only flock, like a standard lifted high for the nations to see, ministers the Gospel of peace to all mankind as she makes her pilgrim way in hope towards her goal, the fatherland above”.(8)
For the Catholic faithful, the commitment to build peace and justice is not secondary but essential. It is to be undertaken in openness towards their brothers and sisters of other Churches and Ecclesial Communities, towards the followers of other religions, and towards all men and women of good will, with whom they share the same concern for peace and brotherhood.
Working generously for peace
21. It is a sign of hope that, despite many serious obstacles, initiatives for peace continue to spring up day by day, with the generous cooperation of many people. Peace is a building constantly under construction. The building up of peace involves:
– parents who are examples and witnesses of peace in their families, and who educate their children for peace;
– teachers who are able to pass on the genuine values present in every field of knowledge and in the historical and cultural heritage of humanity;
– working men and women, who are committed to extending their age-old struggle for the dignity of work to those present-day situations which, at the international level, cry out for justice and solidarity;
– political leaders who put at the heart of their own political activity and of that of their countries a firm and unwavering determination to promote peace and justice;
– those in International Organizations who, often with scarce resources, work in the front line where being “peace-makers” can involve risking their own personal safety;
– the members of Non-Governmental Organizations who, in different parts of the world and in the most varied situations, are dedicated to preventing and resolving conflicts through research and activity;
– believers who, convinced that authentic faith is never a source of war or violence, spread convictions of peace and love through ecumenical and interreligious dialogue.
22. I am thinking particularly of you, dear young people, who experience in a special way the blessing of life and have a duty not to waste it. In your schools and universities, in the work-place, in leisure and sports, in all that you do, let yourselves be guided by this constant thought: peace within you and peace around you, peace always, peace with everyone, peace for everyone.
To the young people who, unfortunately, have known the tragic experience of war and who harbour sentiments of hatred and resentment I address this plea: make every effort to rediscover the path of reconciliation and forgiveness. It is a difficult path, but it is the only one which will enable you to look to the future with hope for yourselves, your children, your countries and all humanity.
I will have an opportunity to return to this dialogue with you, dear young people, when we meet in Rome next August for the Jubilee celebration of World Youth Day.
Pope John XXIII in one of his last public addresses spoke once more to “men of good will”, asking them to commit themselves to a programme of peace based on “the Gospel of obedience to God, mercy and forgiveness”. He went on to say: “without a doubt the bright torch of peace will run its course, igniting joy and pouring light and grace into the hearts of people throughout the world, helping them to discover beyond all frontiers the faces of brothers and sisters, the faces of friends”.(9) May you, young people of the Year 2000, see in others, and help them to see, the faces of brothers and sisters, the faces of friends!
In this Jubilee Year, when the Church will commit herself to prayer for peace through solemn intercessions, we turn with filial devotion to the Mother of Jesus. Invoking her as the Queen of Peace, we ask that she generously bestow on us the gifts of her maternal goodness and help the human race to become one family, in solidarity and peace.
From the Vatican, 8 December 1999
(1) Cf. John Paul II, Message for the World Day of Peace 1999, 1.
(2) Cf. John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 30-43: AAS 83 (1991), 830-848.
(3) Catechism of the Catholic Church, 2317.
(4) John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 28: AAS 83 (1991), 827-828.
(5) Cf. John Paul II, Address to the Fiftieth General Assembly of the United Nations Organization (5 October 1995), 13: Insegnamenti XVIII, 2 (1995), 739-740.
(6) Cf. ibid., 3: loc. cit. 732.
(7) Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 8.
(8) Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 2.
(9) Address on the occasion of the award of the Balzan Prize (10 May 1963): AAS 55 (1963), 455.
Back to: World Day of Prayer for Peace
MESSAGE OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE CELEBRATION
OF THE WORLD DAY OF PEACE
1 JANUARY 1999
RESPECT FOR HUMAN RIGHTS: THE SECRET OF TRUE PEACE
1. In my first Encyclical Redemptor Hominis, addressed almost twenty years ago to all men and women of good will, I stressed the importance of respect for human rights. Peace flourishes when these rights are fully respected, but when they are violated what comes is war, which causes other still graver violations.(1)
At the beginning of a new year, the last before the Great Jubilee, I would like to dwell once more on this crucially important theme with all of you, the men and women of every part of the world, with you, the political leaders and religious guides of peoples, with you, who love peace and wish to consolidate it in the world.
Looking towards the World Day of Peace, let me state the conviction which I very much want to share with you: when the promotion of the dignity of the person is the guiding principle, and when the search for the common good is the overriding commitment, then solid and lasting foundations for building peace are laid. But when human rights are ignored or scorned, and when the pursuit of individual interests unjustly prevails over the common good, then the seeds of instability, rebellion and violence are inevitably sown.
Respect for Human Dignity, the Heritage of Humanity
2. The dignity of the human person is a transcendent value, always recognized as such by those who sincerely search for the truth. Indeed, the whole of human history should be interpreted in the light of this certainty. Every person, created in the image and likeness of God (cf. Gen 1:26-28) and therefore radically oriented towards the Creator, is constantly in relationship with those possessed of the same dignity. To promote the good of the individual is thus to serve the common good, which is that point where rights and duties converge and reinforce one another.
The history of our time has shown in a tragic way the danger which results from forgetting the truth about the human person. Before our eyes we have the results of ideologies such as Marxism, Nazism and Fascism, and also of myths like racial superiority, nationalism and ethnic exclusivism. No less pernicious, though not always as obvious, are the effects of materialistic consumerism, in which the exaltation of the individual and the selfish satisfaction of personal aspirations become the ultimate goal of life. In this outlook, the negative effects on others are considered completely irrelevant. Instead it must be said again that no affront to human dignity can be ignored, whatever its source, whatever actual form it takes and wherever it occurs.
The Universality and Indivisibility of Human Rights
3. The year 1998 has marked the fiftieth anniversary of the adoption of the Universal Declaration of Human Rights. The Declaration was intentionally linked to the United Nations Charter, since it shares a common inspiration. As its fundamental premise, it affirms that the recognition of the innate dignity of all members of the human family, as also the equality and inalienability of their rights, is the foundation of liberty, justice and peace in the world.(2) All the subsequent international documents on human rights declare this truth anew, recognizing and affirming that human rights stem from the inherent dignity and worth of the human person.(3)
The Universal Declaration is clear: it acknowledges the rights which it proclaims but does not confer them, since they are inherent in the human person and in human dignity. Consequently, no one can legitimately deprive another person, whoever they may be, of these rights, since this would do violence to their nature. All human beings, without exception, are equal in dignity. For the same reason, these rights apply to every stage of life and to every political, social, economic and cultural situation. Together they form a single whole, directed unambiguously towards the promotion of every aspect of the good of both the person and society.
Human rights are traditionally grouped into two broad categories, including on the one hand civil and political rights and on the other economic, social and cultural rights. Both categories, although to different degrees, are guaranteed by international agreements. All human rights are in fact closely connected, being the expression of different dimensions of a single subject, the human person. The integral promotion of every category of human rights is the true guarantee of full respect for each individual right.
Defence of the universality and indivisibility of human rights is essential for the construction of a peaceful society and for the overall development of individuals, peoples and nations. To affirm the universality and indivisibility of rights is not to exclude legitimate cultural and political differences in the exercise of individual rights, provided that in every case the levels set for the whole of humanity by the Universal Declaration are respected.
With these fundamental presuppositions clearly in mind, I would now like to identify certain specific rights which appear to be particularly exposed to more or less open violation today.
The Right to Life
4. The first of these is the basic right to life. Human life is sacred and inviolable from conception to its natural end. “Thou shalt not kill” is the divine commandment which states the limit beyond which it is never licit to go. “The deliberate decision to deprive an innocent human being of life is always morally evil”.(4)
The right to life is inviolable. This involves a positive choice, a choice for life. The development of a culture of this kind embraces all the circumstances of life and ensures the promotion of human dignity in every situation. A genuine culture of life, just as it guarantees to the unborn the right to come into the world, in the same way protects the newly born, especially girls, from the crime of infanticide. Equally, it assures the handicapped that they can fully develop their capacities, and ensures adequate care for the sick and the elderly.
Recent developments in the field of genetic engineering present a profoundly disquieting challenge. In order that scientific research in this area may be at the service of the person, it must be accompanied at every stage by careful ethical reflection, which will bring about adequate legal norms safeguarding the integrity of human life. Life can never be downgraded to the level of a thing.
To choose life involves rejecting every form of violence: the violence of poverty and hunger, which afflicts so many human beings; the violence of armed conflict; the violence of criminal trafficking in drugs and arms; the violence of mindless damage to the natural environment.(5) In every circumstance, the right to life must be promoted and safeguarded with appropriate legal and political guarantees, for no offence against the right to life, against the dignity of any single person, is ever unimportant.
Religious Freedom, the Heart of Human Rights
5. Religion expresses the deepest aspirations of the human person, shapes people’s vision of the world and affects their relationships with others: basically it offers the answer to the question of the true meaning of life, both personal and communal. Religious freedom therefore constitutes the very heart of human rights. Its inviolability is such that individuals must be recognized as having the right even to change their religion, if their conscience so demands. People are obliged to follow their conscience in all circumstances and cannot be forced to act against it.(6) Precisely for this reason, no one can be compelled to accept a particular religion, whatever the circumstances or motives.
The Universal Declaration of Human Rights recognizes that the right to religious freedom includes the right to manifest personal beliefs, whether individually or with others, in public or in private.(7) In spite of this, there still exist today places where the right to gather for worship is either not recognized or is limited to the members of one religion alone. This grave violation of one of the fundamental rights of the person is a source of enormous suffering for believers. When a State grants special status to one religion, this must not be to the detriment of the others. Yet it is common knowledge that there are nations in which individuals, families and entire groups are still being discriminated against and marginalized because of their religious beliefs.
Nor should we pass over in silence another problem indirectly linked to religious freedom. It sometimes happens that increasing tensions develop between communities or peoples of different religious convictions and cultures, which, because of the strong passions involved, turn into violent conflict. Recourse to violence in the name of religious belief is a perversion of the very teachings of the major religions. I reaffirm here what many religious figures have repeated so often: the use of violence can never claim a religious justification, nor can it foster the growth of true religious feeling.
The Right to Participate
6. All citizens have the right to participate in the life of their community: this is a conviction which is generally shared today. But this right means nothing when the democratic process breaks down because of corruption and favouritism, which not only obstruct legitimate sharing in the exercise of power but also prevent people from benefitting equally from community assets and services, to which everyone has a right. Even elections can be manipulated in order to ensure the victory of certain parties or persons. This is an affront to democracy and has serious consequences, because citizens have not only the right but also the responsibility to participate: when they are prevented from exercising this responsibility, they lose hope of playing any effective role and succumb to an attitude of passive indifference. The development of a sound democratic system then becomes practically impossible.
In recent times various measures have been adopted to ensure legitimate elections in States which are struggling to move from a totalitarian form of government to a democratic one. However useful and effective these may be in emergencies, such initiatives cannot dispense from the effort to create in the citizens a basis of shared convictions, thanks to which manipulation of the democratic process would be rejected once and for all.
In the context of the international community, nations and peoples have the right to share in the decisions which often profoundly modify their way of life. The technical details of certain economic problems give rise to the tendency to restrict the discussions about them to limited circles, with the consequent danger that political and financial power is concentrated in a small number of governments and special interest groups. The pursuit of the national and international common good requires the effective exercise, even in the economic sphere, of the right of all people to share in the decisions which affect them.
A Particularly Serious Form of Discrimination
7. One of the most tragic forms of discrimination is the denial to ethnic groups and national minorities of the fundamental right to exist as such. This is done by suppressing them or brutally forcing them to move, or by attempting to weaken their ethnic identity to such an extent that they are no longer distinguishable. Can we remain silent in the face of such grave crimes against humanity? No effort must be judged too great when it is a question of putting an end to such abuses, which are violations of human dignity.
A positive sign of the growing willingness of States to recognize their responsibility to protect victims of such crimes and to commit themselves to preventing them is the recent initiative of a United Nations Diplomatic Conference: it specifically approved the Statute of an International Criminal Court, the task of which it will be to identify guilt and to punish those responsible for crimes of genocide, crimes against humanity and crimes of war and aggression. This new institution, if built upon a sound legal foundation, could gradually contribute to ensuring on a world scale the effective protection of human rights.
The Right to Self-Fulfilment
8. Every human being has innate abilities waiting to be developed. At stake here is the full actualization of one’s own person and the appropriate insertion into one’s social environment. In order that this may take place, it is necessary above all to provide adequate education to those who are just beginning their lives: their future success depends on this.
From this perspective, how can we not be concerned when we see that in some of the poorest regions of the world educational opportunities are actually decreasing, especially in the area of primary education? This is sometimes due to the economic situation of the particular country, which prevents teachers from receiving a proper salary. In other cases, money seems to be available for prestigious projects and for secondary education, but not for primary schools. When educational opportunities are limited, particularly for young girls, there will surely arise discriminatory structures which adversely affect the overall development of society. The world could find itself divided according to a new criterion: on the one side, States and individuals endowed with advanced technologies; on the other, countries and people with extremely limited knowledge and abilities. As one can easily guess, this would simply reinforce the already acute economic inequalities existing not only between States but also within them. In developing countries, education and professional training must be a primary concern, just as they are in the urban and rural renewal programmes of more economically advanced peoples.
Another fundamental right, upon which depends the attainment of a decent level of living, is the right to work. Otherwise how can people obtain food, clothing, a home, health care and the many other necessities of life? The lack of work, however, is a serious problem today: countless people in many parts of the world find themselves caught up in the devastating reality of unemployment. It is urgently necessary on the part of everyone, and particularly on the part of those who exercise political or economic power, that everything possible be done to resolve this difficult situation. Emergency interventions, necessary as they are, are not enough in cases of unemployment, illness or similar circumstances which are beyond the control of the individual,(8) but efforts must also be made to enable the poor to take responsibility for their own livelihood and to be freed from a system of demeaning assistance programmes.
Global Progress in Solidarity
9. The rapid advance towards the globalization of economic and financial systems also illustrates the urgent need to establish who is responsible for guaranteeing the global common good and the exercise of economic and social rights. The free market by itself cannot do this, because in fact there are many human needs which have no place in the market. “Even prior to the logic of a fair exchange of goods and the forms of justice appropriate to it, there exists something which is due to man because he is man, by reason of his lofty dignity”.(9)
The effects of the recent economic and financial crises have had heavy consequences for countless people, reduced to conditions of extreme poverty. Many of them had only just reached a position which allowed them to look to the future with optimism. Through no fault of their own, they have seen these hopes cruelly dashed, with tragic results for themselves and their children. And how can we ignore the effects of fluctuations in the financial markets? We urgently need a new vision of global progress in solidarity, which will include an overall and sustainable development of society, so as to enable all people to realize their potential.
In this context, I make a pressing appeal to all those with responsibility for financial relations on the worldwide level. I ask them to make a sincere effort to find a solution to the frightening problem of the international debt of the poorest nations. International financial institutions have initiated concrete steps in this regard which merit appreciation. I appeal to all those involved in this problem, especially the more affluent nations, to provide the support necessary to ensure the full success of this initiative. An immediate and vigorous effort is needed, as we look to the year 2000, to ensure that the greatest possible number of nations will be able to extricate themselves from a now intolerable situation. Dialogue among the institutions involved, if prompted by a sincere willingness to reach agreement, will lead—I am certain—to a satisfactory and definitive solution. In this way, lasting development will become a possibility for those Nations facing the greatest difficulties, and the millennium now before us will become for them too a time of renewed hope.
Responsibility for the Environment
10. The promotion of human dignity is linked to the right to a healthy environment, since this right highlights the dynamics of the relationship between the individual and society. A body of international, regional and national norms on the environment is gradually giving juridic form to this right. But juridic measures by themselves are not sufficient. The danger of serious damage to land and sea, and to the climate, flora and fauna, calls for a profound change in modern civilization’s typical consumer life-style, particularly in the richer countries. Nor can we underestimate another risk, even if it is a less drastic one: people who live in poverty in rural areas can be driven by necessity to exploit beyond sustainable limits the little land which they have at their disposal. Special training aimed at teaching them how to harmonize the cultivation of the land with respect for the environment needs to be encouraged.
The world’s present and future depend on the safeguarding of creation, because of the endless interdependence between human beings and their environment. Placing human well-being at the centre of concern for the environment is actually the surest way of safeguarding creation; this in fact stimulates the responsibility of the individual with regard to natural resources and their judicious use.
The Right to Peace
11. In a sense, promoting the right to peace ensures respect for all other rights, since it encourages the building of a society in which structures of power give way to structures of cooperation, with a view to the common good. Recent history clearly shows the failure of recourse to violence as a means for resolving political and social problems. War destroys, it does not build up; it weakens the moral foundations of society and creates further divisions and long-lasting tensions. And yet the news continues to speak of wars and armed conflicts, and of their countless victims. How often have my Predecessors and I myself called for an end to these horrors! I shall continue to do so until it is understood that war is the failure of all true humanism.(10)
Thanks be to God, steps have been taken in some regions towards the consolidation of peace. Great credit must go to those courageous political leaders who are resolved to continue negotiations even when the situation seems impossible. But at the same time how can we not denounce the massacres still taking place in other regions, with the uprooting of entire peoples from their lands and the destruction of homes and crops? Mindful of the innumerable victims, I call on the leaders of the Nations and on all people of good will to come to the aid of those involved—especially in Africa—in cruel conflicts, sometimes prompted by external economic interests, and to help them to bring these conflicts to an end. A concrete step in this regard is certainly the eradication of trafficking in arms destined for countries at war, and the support of the leaders of those peoples in their quest for the path of dialogue. This is the path worthy of the human person, this is the path of peace!
I think with sorrow of those living and growing up against a background of war, of those who have known nothing but conflict and violence. Those who survive will carry the scars of this terrible experience for the rest of their lives. And what shall we say about children forced to fight? Can we ever accept that lives which are just beginning should be ruined in this way? Trained to kill and often compelled to do so, these children cannot fail to have serious problems in their future insertion into civil society. Their education is interrupted and their chances of employment are stifled: what a terrible legacy for their future! Children need peace; they have a right to it.
To the thought of these children I also wish to add a mention of the children who are victims of land mines and other devices of war. Despite efforts already being made to remove mines, we are now witnessing an unbelievable and inhuman paradox: with disregard for the clearly expressed will of governments and peoples to put a final end to the use of such an insidious weapon, mines are still being laid even in places which had already been cleared.
Seeds of war are also being spread by the massive and uncontrolled proliferation of small arms and light weapons, which it seems are passing freely from one area of conflict to another, increasing violence along the way. Governments must adopt appropriate measures for controlling the production, sale, importation and exportation of these instruments of death. Only in this way will it be possible to deal effectively and completely with the problem of the massive illegal traffic in arms.
A Culture of Human Rights, the Responsibility of All
12. It is not possible to discuss this topic more fully here. I would however like to emphasize that no human right is safe if we fail to commit ourselves to safeguarding all of them. When the violation of any fundamental human right is accepted without reaction, all other rights are placed at risk. It is therefore essential that there should be a global approach to the subject of human rights and a serious commitment to defend them. Only when a culture of human rights which respects different traditions becomes an integral part of humanity’s moral patrimony shall we be able to look to the future with serene confidence.
In effect, how could there be war if every human right were respected? Complete observance of human rights is the surest road to establishing solid relations between States. The culture of human rights cannot fail to be a culture of peace. Every violation of human rights carries within it the seeds of possible conflict. My Venerable Predecessor, the Servant of God Pius XII, at the end of the Second World War asked the question: “If one people is crushed to death by force, who will dare promise the rest of the world security in a lasting peace?”.(11)
The promotion of a culture of human rights which engages consciences requires all sectors of society to work together. I would like to mention specifically the role of the mass media, which are so important in forming public opinion, and consequently in influencing people’s behaviour. Just as we could not deny their responsibility in cases of the violation of human rights arising from any exaltation of violence on their part, so it is right to give them credit for the noble initiatives of dialogue and solidarity which have come about thanks to their insistence on promoting mutual understanding and peace.
A Time of Decision, a Time of Hope
13. The new millennium is close at hand, and its approach has filled the hearts of many with hope for a more just and fraternal world. This is an aspiration which can, and indeed must, become a reality!
It is in this context that I now address you, dear Brothers and Sisters in Christ, who in all parts of the world take the Gospel as the pattern of your lives: become heralds of human dignity! Faith teaches us that every person has been created in the image and likeness of God. Even when man refuses it, the Heavenly Father’s love remains steadfast; his is a love without limits. He sent his Son Jesus to redeem every individual, restoring each one’s full human dignity.(12) With this in mind, how can we exclude anyone from our care? Rather, we must recognize Christ in the poorest and the most marginalized, those whom the Eucharist—which is communion in the body and blood of Christ given up for us—commits us to serve.(13) As the parable of the rich man, who will remain for ever without a name, and the poor man called Lazarus clearly shows, “in the stark contrast between the insensitive rich man and the poor in need of everything, God is on the latter’s side”.(14) We too must be on this same side.
The third and final year of preparation for the Jubilee is marked by a spiritual pilgrimage to the Father’s house: all are invited to walk the path of authentic conversion, which involves rejecting evil and making a positive choice for good. On the threshold of the year 2000, it is our duty to renew our commitment to safeguarding the dignity of the poor and the marginalized, and to recognize in a practical way the rights of those who have no rights. Let us raise our voices on their behalf, by living in its fullness the mission which Christ entrusted to his disciples! This is the spirit of the now imminent Jubilee.(15)
Jesus taught us to call God “Father”, Abba, thus revealing to us the depth of our relationship with him. Infinite and eternal is his love for every person and for all humanity. Eloquent in this regard are God’s words found in the book of the Prophet Isaiah:
“Can a woman forget her baby at the breast,
or fail to cherish the child of her womb?
Yet even if these forget,
I will never forget you.
See, upon the palms of my hands
I have written your name” (49:15-16).
Let us accept the invitation to share this love! In it is found the secret of respect for the rights of every woman and every man. The dawn of the new millennium will thus find us more ready to build peace together.
From the Vatican, 8 December 1998.
(1) Cf. Redemptor Hominis (4 March 1979), 17: AAS 71 (1979), 296.
(2) Cf. Universal Declaration of Human Rights, Preamble.
(3) Cf. in particular the Vienna Declaration (25 June 1993), Preamble, 2.
(4) John Paul II, Encyclical Letter Evangelium Vitae (25 March 1995), 57: AAS 87 (1995), 465.
(5) Cf. ibid., 10, loc. cit., 412.
(6) Cf. Second Vatican Ecumenical Council, Declaration on Religious Freedom Dignitatis Humanae, 3.
(7) Cf. Article 18.
(8) Cf. Universal Declaration of Human Rights, Article 25, 1.
(9) John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 34: AAS 83 (1991), 836.
(10) Cf. in this regard the Catechism of the Catholic Church, 2307-2317.
(11) Address to a group of representatives from the Congress of the United States of America (21 August 1945): Discorsi e Radiomessaggi di Sua Santità Pio XII, VII (1945-1946), 141.
(12) Cf. John Paul II, Encyclical Letter Redemptor Hominis (4 March 1979), 13-14: AAS 71 (1979), 282-286.
(13) Cf. Catechism of the Catholic Church, 1397.
(14) John Paul II, Angelus Address, 27 September 1998, 1: L’Osservatore Romano, 28-29 September 1998, p. 5.
(15) Cf. John Paul II, Apostolic Letter Tertio Millennio Adveniente (10 November 1994), 49-51: AAS 87 (1995), 35-36.
Back to: World Day of Prayer for Peace
MESSAGE OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE CELEBRATION
OF THE WORLD DAY OF PEACE
1 JANUARY 1998
FROM THE JUSTICE OF EACH COMES PEACE FOR ALL
1. Justice goes hand in hand with peace and is permanently and actively linked to peace. Justice and peace seek the good of one and all, and for this reason they demand order and truth. When one is threatened, both falter; when justice is offended, peace is also placed in jeopardy.
Precisely because there exists a very close connection between the justice of the individual and the peace of everyone, in the present Message for the World Day of Peace I wish to address above all the Heads of States, keeping in mind that today’s world, though marked in many regions by tension, violence and conflict, is nevertheless seeking a new composition and a more balanced stability, with a view to a true and lasting peace for the whole of humanity.
Justice and peace are not abstract concepts or remote ideals. They are values which dwell, as a common patrimony, in the heart of every individual. Individuals, families, communities and nations, all are called to live in justice and to work for peace. No one can claim exemption from this responsibility.
At this moment my thoughts turn to those who, without wanting it, are caught in the midst of bitter conflicts. I also think of the marginalized, the poor, the victims of all kinds of exploitation. These are people who are experiencing in their own flesh the absence of peace and the terrible effects of injustice. Who can remain indifferent to their craving for a life rooted in justice and in genuine peace? It is everyone’s responsibility to ensure that they achieve their desire: there can be no complete justice unless everyone shares in it equally.
Justice is, at one and the same time, a moral virtue and a legal concept. Sometimes it is represented as a blindfold figure; in effect though, it is the proper task of justice to be clear-sighted and vigilant in ensuring the balance between rights and duties, in fostering an equitable sharing of burdens and benefits. Justice makes whole, it does not destroy; it leads to reconciliation, not to revenge. Upon examination, at its deepest level it is rooted in love, which finds its most significant expression in mercy. Therefore justice, if separated from merciful love, becomes cold and cutting.
Justice is an active and life-giving virtue: it defends and promotes the inestimable dignity of every human person and is concerned for the common good, insofar as it is the guardian of relations between individuals and peoples. No one, in fact, ever lives in isolation. From the first moment of life, each human being exists in relationship to others, in such a way that the good of the individual and the good of society go hand in hand. Between the two there exists a delicate balance.
Justice rests on respect for human rights
2. The human person is by nature endowed with universal, inviolable and inalienable rights. These rights do not however exist in isolation. In this respect my venerable predecessor Pope John XXIII taught that the person “has rights and duties, flowing directly and simultaneously from his very nature”.(1) It is upon the correct anthropological foundation of these rights and duties, and upon their intrinsic correlation, that the true bulwark of peace rests.
In recent centuries, these human rights have been formulated in declarations of principles and binding legal instruments. In the history of peoples and nations in search of justice and freedom, the proclamation of these rights is remembered with rightful pride, also because it was often experienced as a turning-point after patent violations of the dignity of single individuals and whole peoples.
Fifty years ago, after a war characterized by the denial for certain peoples of the right even to exist, the General Assembly of the United Nations promulgated the Universal Declaration of Human Rights. That was a solemn act, arrived at after the sad experience of war, and motivated by the desire formally to recognize that the same rights belong to every individual and to all peoples. In that document we read the following statement, which has resisted the passage of time: “Recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world”.(2) The concluding words of the document deserve no less attention: “Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein”.(3) It is a tragic fact that today this provision is still being blatantly violated through oppression, conflict and corruption, or, in a more subtle way, through an attempt to reinterpret, or wilfully misinterpret, the very definitions contained in the Universal Declaration. That document must be observed integrally, in both its spirit and letter. It remains—as Pope Paul VI of venerable memory declared—one of the United Nations’ principal titles to glory, “especially when we think of the importance which is attributed to it as a sure path to peace”.(4)
On the fiftieth anniversary of the Universal Declaration of Human Rights, being celebrated this year, it is fitting to recall that “the promotion and protection of human rights is a matter of priority for the international community”.(5) Certain shadows however hover over the anniversary, consisting in the reservations being expressed in relation to two essential characteristics of the very idea of human rights: their universality and their indivisibility. These distinctive features must be strongly reaffirmed, in order to reject the criticisms of those who would use the argument of cultural specificity to mask violations of human rights, and the criticisms of those who weaken the concept of human dignity by denying juridical weight to social, economic and cultural rights. Universality and indivisibility are two guiding principles which at the same time demand that human rights be rooted in each culture and that their juridical profile be strengthened so as to ensure that they are fully observed.
Respect for human rights not only involves their protection in law. It must include all the other aspects which stem from the notion of human dignity, the very basis of rights. In this regard attention to education assumes great relevance. It is likewise important to attend to the promotion of human rights: a task which follows from love of the human person as such, “since love goes beyond what justice can provide”.(6) In the context of promoting human rights, further efforts must be made to protect the rights of the family, which is “the natural and basic unit of society”.(7)
Globalization with solidarity
3. The vast geopolitical changes which have taken place since 1989 have been accompanied by veritable revolutions in the social and economic fields. The globalization of the economy and of finance is now a reality, and we are realizing more and more clearly the effects of the rapid progress related to information technologies. We are on the threshold of a new era which is the bearer of great hopes and disturbing questions. What will be the effect of the changes taking place? Will everyone be able to take advantage of a global market? Will everyone at last have a chance to enjoy peace? Will relations between States become more equitable, or will economic competition and rivalries between peoples and nations lead humanity towards a situation of even greater instability?
For a more equitable society and a more stable peace in a world on the way to globalization, it is an urgent task of the International Organizations to help promote a sense of responsibility for the common good. But to achieve this we must never lose sight of the human person, who must be at the centre of every social project. Only thus will the United Nations become a “family of nations”, in accordance with its original mandate of “promoting social progress and better standards of life in larger freedom”.(8) This is the path for building a world community based on “mutual trust, mutual support and sincere respect”.(9) The challenge, in short, is to ensure a globalization in solidarity, a globalization without marginalization. This is a clear duty in justice, with serious moral implications in the organization of the economic, social, cultural and political life of nations.
The heavy burden of external debt
4. Nations and whole regions of the world, on account of their fragile financial or economic potential, risk being excluded from an economy which is becoming globalized. Others have greater resources, but unfortunately cannot take advantage of them for various reasons: unrest, internal conflicts, a lack of adequate structures, environmental degradation, widespread corruption, criminality and other reasons as well. Globalization has to be linked with solidarity. Special aid must be forthcoming so that countries which are unable to enter the market successfully on their own strength alone can in fact overcome their present situation of disadvantage.
This is something owed to them in justice. In a true “family of nations” no one can be excluded; on the contrary, it is the weakest, the most fragile which must be supported, so that they too can develop their full potential.
My thoughts go here to one of the greatest difficulties which the poorer nations have to face today. I refer to the heavy burden of external debt, which compromises the economies of whole peoples and hinders their social and political progress. In this regard, the international financial institutions have recently initiated significant attempts to secure a coordinated reduction of this debt. I earnestly hope that progress will continue to be made in this direction by applying conditions in a flexible way, so that all eligible nations can benefit before the year 2000. The wealthier nations can do much in this respect, by supporting the implementation of such measures.
The debt question is part of a vaster problem: that of the persistence of poverty, sometimes even extreme, and the emergence of new inequalities which are accompanying the globalization process. If the aim is globalization without marginalization, we can no longer tolerate a world in which there live side by side the immensely rich and the miserably poor, the have-nots deprived even of essentials and people who thoughtlessly waste what others so desperately need. Such contrasts are an affront to the dignity of the human person. Certainly there is no lack of appropriate means for eliminating poverty, including the promotion of consistent social and productive investments on the part of world economic bodies. This presupposes that the international community intends to act with the necessary political determination. Praiseworthy steps in that direction have already been taken, but a lasting solution requires a concerted effort by everyone, including the States concerned.
A culture of respect for the rule of law is urgently needed
5. And what are we to say of the grave inequalities existing within nations? Situations of extreme poverty, wherever they are found, constitute a prime injustice. Eliminating them ought to be a priority for everyone, at the national as well as the international level.
Nor can we pass over in silence the evil of corruption which is undermining the social and political development of so many peoples. It is a growing phenomenon insidiously infiltrating many sectors of society, mocking the law and ignoring the rules of justice and of truth. Corruption is hard to combat, because it takes many different forms: when it has been suppressed in one area, it springs up in another. Courage is needed just to denounce it. To eliminate it, together with the resolute determination of the Authorities, the generous support of all citizens is needed, sustained by a firm moral conscience.
A grave responsibility in this battle falls on people in public life. Theirs is the duty to work tirelessly for the equitable application of the law and for transparency in all acts of public administration. Being at the service of its citizens, the State is the steward of the people’s resources, which it must administer with a view to the common good. Good government requires accurate controls and complete honesty in all economic transactions. In no way can it be permitted that resources intended for the public good are used for other interests of a private or even criminal nature.
The fraudulent use of public monies penalizes above all the poor, who are the first to be deprived of the basic services essential for personal development. And when corruption creeps into the administration of justice, it is again the poor who pay the heaviest price: delays, inefficiency, structural insufficiencies, the lack of an adequate defence. They often have no choice but to suffer the abuse of power.
Particularly offensive forms of injustice
6. There are other forms of injustice which put peace at risk. Here, I wish to mention two. First, not having the possibility of fair access to credit. The poor are often obliged to remain outside the normal financial system or to place themselves in the hands of unscrupulous money-lenders who charge exorbitant rates of interest. The end result is the aggravation of an already precarious situation. For this reason it is everyone’s duty to work to ensure that the poor have access to credit on equitable terms and at affordable interest rates. Actually, financial agencies offering mini-credit on terms favouring the poor already exist in various parts of the world. These are initiatives to be encouraged, for this is the path which can lead to the radical elimination of the shameful scourge of usury, by giving everyone access to the economic means needed for the dignified development of families and communities.
And what are we to say of increasing violence against women and against children of both sexes? Today this is one of the most widespread violations of human rights, and tragically it has even become a terror tactic: women taken hostage, children barbarously slaughtered. To this must be added the violence of forced prostitution and child pornography, and the exploitation of children in the workplace in conditions of veritable slavery. Practical steps are needed to try to stop the spread of these forms of violence. In particular, appropriate legal measures are needed at both the national and international level. If, as I have often stated in previous Messages, the dignity of every person is to be recognized and respected, the difficult task of education and cultural promotion must be faced. One element, in fact, absolutely must not be lacking in the ethical and cultural patrimony of the human family as a whole and of each individual person: awareness that human beings are all equal in dignity, deserve the same respect, and have the same rights and duties.
Building peace in justice is a task for one and all
7. Peace for all of us comes from the justice of each of us. No one is excused from a task of such importance for the whole of humanity. It concerns every man and every woman, each according to his or her own competence and responsibility.
I appeal above all to you, Heads of States and Leaders of Nations, the principal guardians of the rule of law in your respective countries. Certainly this is not an easy task for you to fulfil, but it constitutes a primary obligation. May the codes which govern the States you serve be a guarantee of justice for the people and an incentive for an ever growing sense of civic responsibility.
Furthermore, building peace in justice calls for the cooperation of every sector of society, each in its own area of influence and in harmony with other groups within the community. In particular I encourage you, educators engaged at every level in training and educating the younger generation: form them in moral and civic values, instil in them a lively sense of rights and duties, beginning with the experience of the school community itself. Educate in justice in order to educate in peace: this is one of your primary tasks.
In the formative process, the family is indispensable. The family is the appropriate environment for the human formation of the younger generation. From your example, dear parents, depends to a large degree the moral character of your children: they assimilate it from the kind of relations which you foster within the family nucleus and towards those outside it. The family is the first school of living, and the influence received inside the family is decisive for the future development of the individual.
Finally, to you, young people of the world, who spontaneously aspire to justice and peace, I say: always keep alive the quest for these ideals, and have the patience and persistence to pursue them whatever the concrete situation in which you find yourselves. Be quick to reject the temptation of unlawful short-cuts towards false mirages of success and wealth. On the contrary, value what is right and true, even when to do so requires sacrifice and commits you to going against the current. Thus it is that “from the justice of each comes peace for all”.
Sharing, the way to peace
8. The Jubilee of the Year 2000 is fast approaching, a time which for believers is devoted in a special way to God, the Lord of history, a reminder to all of the radical dependence of the creature on the Creator. But in the Biblical tradition it was also a time for freeing slaves, for returning land to its rightful owner, for forgiving debts, thus restoring the conditions of equality willed by God among all the members of the people. It is therefore a special time for seeking that justice which leads to peace.
By virtue of their faith in the God who is love and of their sharing in Christ’s universal redemption, Christians are called to act justly and to live in peace with all, for “Jesus does not merely give us peace. He gives us his Peace accompanied by his Justice. He is Peace and Justice. He becomes our Peace and our Justice”.(10) I said these words almost twenty years ago, but against the backdrop of the radical changes now taking place they assume an even more specific and vital meaning.
The distinctive mark of the Christian, today more than ever, must be love for the poor, the weak, the suffering. Living out this demanding commitment requires a total reversal of the alleged values which make people seek only their own good: power, pleasure, the unscrupulous accumulation of wealth. Yes, it is precisely to this radical conversion that Christ’s disciples are called. Those who commit themselves to following this path will truly experience “righteousness and peace and joy in the Holy Spirit” (Rom 14:17), and will taste “the peaceful fruit of righteousness” (Heb 12:11).
I wish to repeat to the Christians of all continents the admonishment of the Second Vatican Council: “The demands of justice should first be satisfied, lest the giving of what is due in justice be represented as the offering of a charitable gift”.(11) A society of genuine solidarity can be built only if the well-off, in helping the poor, do not stop at giving from what they do not need. Moreover, offering material things is not enough: what is needed is a spirit of sharing, so that we consider it an honour to be able to devote our care and attention to the needs of our brothers and sisters in difficulty. Christians, the followers of other religions and numberless men and women of good will today feel called to a simple life-style as a condition for making the just sharing of the fruits of God’s creation a reality. Those living in poverty can wait no longer: they need help now and so have a right to receive immediately what they need.
The Holy Spirit at work in the world
9. The First Sunday of Advent marked the beginning of the second year of immediate preparation for the Great Jubilee of the Year 2000, dedicated to the Holy Spirit. The Spirit of hope is at work in the world. He is present in the selfless service of those who work alongside the outcast and the suffering, those who welcome immigrants and refugees, those who bravely refuse to reject a person or a whole group for ethnic, cultural or religious reasons. He is especially present in the generous activity of all who patiently and perseveringly continue to promote peace and reconciliation between people who were once opponents and enemies. Indeed, these are signs of hope which encourage us to seek the justice which leads to peace.
The heart of the Gospel message is Christ, who is everyone’s peace and reconciliation. May his countenance shine upon the path of humanity as it prepares to cross the threshold of the Third Millennium!
May his justice and his peace become a gift for all, without distinction!
“Then shall the wilderness be fertile land
and fertile land become forest.
In the wilderness justice will come to live,
and integrity in the fertile land;
integrity will bring peace,
justice give everlasting security” (Is 32:15-17).
From the Vatican, 8 December 1997.
(1) John XXIII, Encyclical Letter Pacem in Terris (11 April 1963), I, 1: AAS 55 (1963), 259.
(2) Universal Declaration of Human Rights, Preamble.
(3) Ibid., Art. 30.
(4) Message to the President of the 28th General Assembly of the United Nations on the occasion of the 25th anniversary of the Universal Declaration of Human Rights (10 December 1973): AAS 65 (1973), 674.
(5) Vienna Declaration, The World Conference on Human Rights (June 1993), Preamble I.
(6) Second Ecumenical Vatican Council, Pastoral Constitution Gaudium et Spes, 78.
(7) Universal Declaration of Human Rights, No. 16, § 3; cf. Charter of the Rights of the Family (22 October 1983), presented by the Holy See.
(8) Charter of the United Nations, Preamble.
(9) John Paul II, Address to the 50th General Assembly of the United Nations Organization (5 October 1995), 14: L’Osservatore Romano, 6 October 1995, p. 7.
(10) John Paul II, Homily at Yankee Stadium, New York (2 October 1979), 1: AAS 71 (1979), 1169.
(11) Decree on the Apostolate of the Laity, Apostolicam Actuositatem, 8.
Back to: World Day of Prayer for Peace
MESSAGE
OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE CELEBRATION OF THE
XXX WORLD DAY OF PEACE
OFFER FORGIVENESS AND RECEIVE PEACE
1 January 1997
1. Only three years separate us from the dawn of a new millennium. This time of expectation is a time for reflection, inviting us to make an assessment, as it were, of mankind’s journey in the sight of God, the Lord of history. If we look back on the last millennium, and on this century in particular, it must be acknowledged that mankind’s path has been greatly illuminated by progress in the socio-cultural, economic, scientific and technological spheres. Unfortunately, this new light coexists with persistent dark shadows, especially in the areas of morality and solidarity. Then there is the real scandal of violence, which in old and new ways still strikes many human lives, and tears apart families and communities.
The time has come for a resolute decision to set out together on a true pilgrimage of peace, starting from the concrete situation in which we find ourselves. At times the difficulties can be daunting: ethnic origin, language, culture and religious beliefs are often obstacles to such a pilgrimage. To go forward together, when we have behind us traumatic experiences or even age-old divisions, is not an easy thing to do. This, then, is the question: which path must we follow, what direction should we take?
Certainly there are many factors which can help restore peace, while safeguarding the demands of justice and human dignity. But no process of peace can ever begin unless an attitude of sincere forgiveness takes root in human hearts. When such forgiveness is lacking, wounds continue to fester, fuelling in the younger generation endless resentment, producing a desire for revenge and causing fresh destruction. Offering and accepting forgiveness is the essential condition for making the journey towards authentic and lasting peace.
With deep conviction therefore I wish to appeal to everyone to seek peace along the paths of forgiveness. I am fully aware that forgiveness can seem contrary to human logic, which often yields to the dynamics of conflict and revenge. But forgiveness is inspired by the logic of love, that love which God has for every man and woman, for every people and nation, and for the whole human family. If the Church dares to proclaim what, from a human standpoint, might appear to be sheer folly, it is precisely because of her unshakable confidence in the infinite love of God. As Scripture bears witness, God is rich in mercy and full of forgiveness for those who come back to him (cf. Ez 18:23; Ps 32:5; Ps 103:8-14; Eph 2:4-5; 2 Cor 1:3). God’s forgiveness becomes in our hearts an inexhaustible source of forgiveness in our relationships with one another, helping us to live together in true brotherhood.
A wounded world yearns for healing
2. As I have said, the modern world, despite its many successes, continues to be marked by contradictions. Progress in industry and agriculture has brought a higher standard of living to millions of people and offers great hope for many others. Technology has shrunk distances, while information has become instantaneous and has made possible new advances in human knowledge. Respect for the environment is growing and becoming a way of life. A great army of volunteers, whose generosity often remains hidden, is working tirelessly in every part of the world for the good of humanity, sparing no effort especially in meeting the needs of the poor and the suffering.
How can we fail to acknowledge with joy these positive aspects of our times? Unfortunately, however, the present world scene also presents more than a few negative signs. These include materialism and a growing contempt for human life, which have now assumed disturbing proportions. Many people live their lives with no other allegiance than to the laws of profit, prestige and power.
As a result, many feel imprisoned in a deep inner loneliness. Others continue to be deliberately discriminated against on grounds of race, nationality or sex. Poverty is driving masses of people to the margins of society, or even worse, to extinction. For too many people war has become a harsh everyday reality. A society interested only in material and ephemeral goods is tending to marginalize those who are not useful to its purposes. Faced with situations like these, involving real human tragedies, some prefer simply to close their eyes, taking refuge in indifference. Theirs is the attitude of Cain: “Am I my brother’s keeper?” (Gen 4:9). But the Church has the duty to remind everyone of God’s severe admonishment: “What have you done? The voice of your brother’s blood is crying to me from the ground!” (Gen 4:10).
When so many of our brothers and sisters are suffering, we cannot remain indifferent! Their distress appeals to our conscience, the inner sanctuary where we come face to face with ourselves and with God. How can we fail to see that, to different degrees, we are all involved in this revision of life to which God is calling us? We all need forgiveness from God and from our neighbour. Therefore we must all be ready to forgive and to ask for forgiveness.
The burden of history
3. The difficulty of forgiving does not only arise from the circumstances of the present. History carries with it a heavy burden of violence and conflict which cannot easily be shed. Abuses of power, oppression and wars have brought suffering to countless human beings and, even if the causes of these sad events are lost in the distant past, their destructive effects live on, fuelling fear, suspicion, hatred and division among families, ethnic groups and whole peoples. These are facts which sorely try the good will of those who are seeking to overcome their past conditioning. The truth is that one cannot remain a prisoner of the past, for individuals and peoples need a sort of “healing of memories”, so that past evils will not come back again. This does not mean forgetting past events; it means re-examining them with a new attitude and learning precisely from the experience of suffering that only love can build up, whereas hatred produces devastation and ruin. The deadly cycle of revenge must be replaced by the new-found liberty of forgiveness.
For this to happen, we must learn to read the history of other peoples without facile and partisan bias, making an effort to understand their point of view. This is a real challenge also on the level of education and culture. This is a challenge for civilization! If we agree to set out on this journey, we shall come to see that mistakes are not all on one side. We shall see how history has sometimes been presented in a distorted and even manipulated way, with tragic results.
A correct reading of history will make it easier to accept and appreciate the social, cultural and religious differences between individuals, groups and peoples. This is the first step towards reconciliation, since respect for differences is an inherently necessary condition for genuine relationships between individuals and between groups. The suppression of differences can result in apparent peace, but it creates a volatile situation which is in fact the prelude to fresh outbreaks of violence.
Practical mechanisms for reconciliation
4. Wars, even when they “solve” the problems which cause them, do so only by leaving a wake of victims and destruction which weighs heavily upon ensuing peace negotiations. Awareness of this should encourage peoples, nations and States once and for all to rise above the “culture of war”, not only in its most detestable form, namely, the power to wage war used as an instrument of supremacy, but also in the less odious but no less destructive form of recourse to arms as an expeditious way to solve a problem. Precisely in a time such as ours, which is familiar with the most sophisticated technologies of destruction, it is urgently necessary to develop a consistent “culture of peace”, which will forestall and counter the seemingly inevitable outbreaks of armed violence, including taking steps to stop the growth of the arms industry and of arms trafficking.
But even before this, the sincere desire for peace has to be translated into a firm decision to remove every obstacle to achieving peace. Here, the various religions can make an important contribution, as they have often done in the past, by speaking out against war and bravely facing the consequent risks. But are not all of us called to do still more, by drawing upon the genuine patrimony of our religious traditions?
At the same time, the duty of governments and the international community remains essential in these matters. It is for them to contribute to the building of peace through the establishment of solid structures capable of withstanding the uncertainties of politics, thus guaranteeing to everyone freedom and security in every circumstance. The United Nations Organization, for example, in fidelity to its founding inspiration, has recently taken on ever more extensive responsibility for maintaining or restoring peace. In this regard, fifty years after its establishment, it seems fitting to hope that the means at its disposal will be appropriately reviewed in order to enable that Organization to face effectively the new challenges of our time.
Other organizations at the continental and regional level also have great importance as instruments for promoting peace: it is reassuring to see them committed to developing practical mechanisms for reconciliation, working actively to help peoples divided by war to rediscover the reasons for peaceful and harmonious coexistence. These are forms of mediation which offer hope to peoples in apparently helpless situations. Nor should we underestimate the activity of local organizations: present as they are in places where the seeds of conflict are sown, they can reach individuals directly, mediating between opposing factions and promoting mutual trust.
Lasting peace however is not just a matter of structures and mechanisms. It rests above all on the adoption of a style of human coexistence marked by mutual acceptance and a capacity to forgive from the heart. We all need to be forgiven by others, so we must all be ready to forgive. Asking and granting forgiveness is something profoundly worthy of man; sometimes it is the only way out of situations marked by age-old and violent hatred.
Certainly, forgiveness does not come spontaneously or naturally to people. Forgiving from the heart can sometimes be actually heroic. The pain of losing a child, a brother or sister, one’s parents or whole family as a result of war, terrorism or criminal acts can lead to the total closing of oneself to others. People who have been left with nothing because they have been deprived of their land and home, refugees and those who have endured the humiliation of violence, cannot fail to feel the temptation to hatred and revenge. Only the warmth of human relationships marked by respect, understanding and acceptance can help them to overcome such feelings. The liberating encounter with forgiveness, though fraught with difficulties, can be experienced even by a wounded heart, thanks to the healing power of love, which has its first source in God who is Love.
Truth and justice: prerequisites for forgiveness
5. Forgiveness, in its truest and highest form, is a free act of love. But precisely because it is an act of love, it has its own intrinsic demands: the first of which is respect for the truth. God alone is absolute truth. But he made the human heart open to the desire for truth, which he then fully revealed in his Incarnate Son. Hence we are all called to live the truth. Where lies and falsehood are sown, there suspicion and division flourish. Corruption too, and political or ideological manipulation, are essentially contrary to the truth: they attack the very foundations of social harmony and undermine the possibility of peaceful social relationships.
Forgiveness, far from precluding the search for truth, actually requires it. The evil which has been done must be acknowledged and as far as possible corrected. It is precisely this requirement which has led to the establishment in various parts of the world of appropriate procedures for ascertaining the truth regarding crimes between ethnic groups or nations, as a first step towards reconciliation. There is no need to insist on the great prudence which all parties must observe in this necessary process, in order not to accentuate contrasts, which would then make reconciliation even more difficult. Not uncommon are cases of countries whose leaders, looking to the fundamental good of consolidating peace, have agreed to grant an amnesty to those who have publicly admitted crimes committed during a period of turmoil. Such an initiative can be regarded favourably as an effort to promote good relations between groups previously opposed to one another.
Another essential requisite for forgiveness and reconciliation is justice, which finds its ultimate foundation in the law of God and in his plan of love and mercy for humanity.1 Understood in this way, justice is not limited to establishing what is right between the parties in conflict but looks above all to re-establishing authentic relationships with God, with oneself and with others. Thus there is no contradiction between forgiveness and justice. Forgiveness neither eliminates nor lessens the need for the reparation which justice requires, but seeks to reintegrate individuals and groups into society, and States into the community of Nations. No punishment can suppress the inalienable dignity of those who have committed evil. The door to repentance and rehabilitation must always remain open.
Jesus Christ our reconciliation
6. How many situations today call for reconciliation! In the face of this challenge, on which peace to a great extent depends, I appeal to all believers, and in a special way to the members of the Catholic Church, to devote themselves in an active and practical way to the work of reconciliation.
Believers know that reconciliation comes from God, who is always ready to forgive those who turn to him and turn their back on their sins (cf. Is 38:17). God’s immense love goes far beyond human understanding, as Sacred Scripture says: “Can a woman forget her suckling child, that she should have no compassion on the son of her womb? Even these may forget, yet I will not forget you” (Is 49:15).
Divine love is the foundation of the reconciliation to which all of us are called. “It is he who forgives all your guilt, who heals every one of your ills; who redeems your life from the grave, who crowns you with love and compassion. … He does not treat us according to our sins nor repay us according to our faults” (Ps 102:3-4,10).
In his loving readiness to forgive, God went even to the point of giving himself to the world in the Person of his Son, who came to bring redemption to every individual and all humanity. In the face of human offences, which culminated in his condemnation to death on the Cross, Jesus prayed: “Father, forgive them; for they know not what they do” (Lk 23:34).
God’s forgiveness is the expression of his loving kindness as our Father. In the Gospel parable of the prodigal son (cf. Lk 15:11-32), the father runs to meet his son as soon as he sees him coming home.
He does not even let the son apologize: everything is forgiven (cf. Lk 15:20-22). The intense joy of forgiveness, offered and received, heals seemingly incurable wounds, restores relationships and firmly roots them in God’s inexhaustible love.
Throughout his life Jesus proclaimed God’s forgiveness, but he also taught the need for mutual forgiveness as the condition for obtaining it. In the Lord’s Prayer he makes us pray: “Forgive us our trespasses, as we forgive those who trespass against us” (Mt 6:12). With that “as”, he places in our hands the measure with which we shall be judged by God. The parable of the unforgiving servant, punished for his hardness of heart towards his fellow servant (cf. Mt 18:23-35), teaches us that those who are unwilling to forgive exclude themselves by this very fact from divine forgiveness: “So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart” (Mt 18:35).
Our prayer itself cannot be pleasing to the Lord unless it is preceded, and in a certain sense “guaranteed” in its authenticity, by a sincere effort on our part to be reconciled with our brother who has “something against us”: only then will it be possible for us to present an offering pleasing to God (cf. Mt 5:23-24).
In the service of reconciliation
7. Jesus not only taught his disciples the duty to forgive, but he also intended his Church to be the sign and instrument of his plan of reconciliation, making her the sacrament “of intimate union with God, and of the unity of all humanity”.2 In the light of this responsibility, Saint Paul described the apostolic ministry as the “ministry of reconciliation” (cf. 2 Cor 5:18-20). But in a certain sense every baptized person must consider himself a “minister of reconciliation” since, having been reconciled with God and the brethren, he is called to build peace with the power of truth and justice.
As I had occasion to state in my Apostolic Letter Tertio Millennio Adveniente, Christians, as they get ready to cross the threshold of a new millennium, are invited to renew their repentance for “all those times in history when they departed from the spirit of Christ and his Gospel and, instead of offering to the world the witness of a life inspired by the values of faith, indulged in ways of thinking and acting which were truly forms of counter-witness and scandal”.3
Among these, the divisions which harm the unity of Christians are of singular importance. As we prepare to celebrate the Great Jubilee of the Year 2000, we must together seek Christ’s forgiveness, beseeching the Holy Spirit to grant the grace of full unity. “Unity, after all, is a gift of the Holy Spirit. We are asked to respond to this gift responsibly, without compromise to our witness to the truth”.4 Fixing our gaze on Jesus Christ, our reconciliation, in this first year of preparation for the Jubilee, let us do everything we can, through prayer, witness and action, in order to advance towards greater unity. This cannot fail to exercise a positive influence on the peacemaking processes going on in different parts of the world.
In June 1997, the Churches of Europe will hold in Graz their second European Ecumenical Assembly on the theme “Reconciliation, gift of God and source of new life”. In preparation for this meeting, the Presidents of the Conference of European Churches and of the Council of European Episcopal Conferences have issued a joint message calling for a fresh commitment to reconciliation, the “gift of God for us and for the whole of creation.” They have listed some of the many tasks which await the Ecclesial Communities: the search for a more visible unity, and commitment to the reconciliation of peoples. May the prayer of all Christians sustain the preparations in the local Churches for this meeting and foster practical gestures of reconciliation throughout Europe, opening the way to similar efforts on other continents.
In the above-mentioned Apostolic Letter, I expressed the lively hope that along the way to the Year 2000 Christians will take the texts of Sacred Scripture as their constant inspiration and reference. An extremely relevant theme to guide this pilgrimage could be that of forgiveness and reconciliation, to be meditated upon and lived in the concrete circumstances of every person and community.
An appeal to all people of good will
8. I wish to conclude this Message, which I am sending to believers and all people of good will for the coming World Day of Peace, with an appeal to every individual to become an instrument of peace and reconciliation.
In the first place I address myself to you, my Brother Bishops and priests: be mirrors of the merciful love of God not only in the ecclesial community, but also in civil society, especially where nationalistic and ethnic conflicts are raging. In spite of the sufferings you may have to endure, do not let hatred enter your hearts, but joyfully proclaim Christ’s Gospel and dispense God’s forgiveness through the Sacrament of Reconciliation.
To you parents, the first educators of your children in the faith, I ask you to help your children to look upon all people as their brothers and sisters, to reach out to others without prejudice, with an attitude of trust and acceptance. Be for your children a reflection of God’s love and forgiveness; make every effort to create a united and harmonious family.
And you educators, called to teach young people the true values of life by introducing them to the complexity of history and human culture, help them to live in every situation the virtues of tolerance, understanding and respect; hold up to them as models those who have been artisans of peace and reconciliation.
You young people, who cherish great hopes in your hearts, learn to live with one another in peace, without building barriers which stop you from sharing the treasures of other cultures and traditions. Respond to violence with works of peace, in order to build a world which is reconciled and fully human.
You men and women in public life, called to serve the common good, exclude no one from your concerns; take special care of the weakest sectors of society. Do not put your personal advantage above all else; do not give in to the lure of corruption and, above all, face even the most difficult situations with the weapons of peace and reconciliation.
To you who work in the mass media, I ask you to consider the great responsibilities which your profession involves, and never to be promoters of messages marked by hatred, violence or falsehood. Always keep in mind the truth of the human person, whose welfare the powerful means of communication are meant to serve.
Finally, to all of you who believe in Christ, I address an invitation to walk faithfully on the path of forgiveness and reconciliation, uniting yourselves to his prayer to the Father that all may be one (cf. Jn 17:21). And I exhort you to accompany this unceasing prayer for peace with deeds of brotherhood and mutual acceptance.
To every person of good will, eager to work tirelessly in the building of a new civilization of love, I say once more:
Offer forgiveness and receive peace!
From the Vatican, 8 December 1996.
(1) Cf. John Paul II, Encyclical Letter Dives in Misericordia (30 November 1980), 14: AAS 72 (1980), 1223.
(2) Second Vatican Ecumenical Council, Dogmatic Constitution on the
Church Lumen Gentium, 1.
(3) No. 33: AAS 87 (1995), 25.
(4) Ibid., No. 34: loc. cit., 26.
Back to: World Day of Prayer for Peace
MESSAGE OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE XXIX WORLD DAY OF PEACE
1 January 1996
LET US GIVE CHILDREN A FUTURE OF PEACE
1. At the end of 1994, the International Year of the Family, I wrote a Letter to the children of the whole world, asking them to pray that humanity would increasingly become God’s family, living in harmony and peace. I have frequently expressed my heartfelt concern for children who are victims of armed conflicts and other kinds of violence, and I have not failed to call these serious situations to the attention of world public opinion.
At the beginning of this new year, my thoughts turn once again to children and to their legitimate hope for love and peace. I feel bound to mention in a particular way children who are suffering and those who often grow to adulthood without ever having experienced peace. Children’s faces should always be happy and trusting, but at times they are full of sadness and fear: how much have these children already seen and suffered in the course of their short lives!
Let us give children a future of peace! This is the confident appeal which I make to men and women of good will, and I invite everyone to help children to grow up in an environment of authentic peace. This is their right, and it is our duty.
Children who are victims of war
2. I begin by thinking of the great crowds of children whom I have met during the years of my Pontificate, especially during my Apostolic Visits to every continent: joyful children who are full of happiness. My thoughts turn to them at the beginning of this new year.
It is my hope that all children of the world will be able to begin 1996 in happiness and to enjoy a peaceful childhood, with the help of responsible adults.
I pray that everywhere a harmonious relationship between adults and children will promote a climate of peace and authentic well-being. Sadly, many of the world’s children are innocent victims of war. In recent years millions of them have been wounded or killed: a veritable slaughter.
The special protection accorded to children by international law1 has been widely disregarded, and the dramatic increase of regional and inter-ethnic conflicts has made it difficult to implement the protective measures called for by humanitarian regulations. Children have even become targets of snipers, their schools deliberately destroyed, and the hospitals where they are cared for bombed. In the face of such horrendous misdeeds, how can we fail to speak out with one voice in condemnation? The deliberate killing of a child is one of the most disturbing signs of the breakdown of all respect for human life.2 In addition to the children who have been killed, my thoughts also turn to those who have been maimed during or after these conflicts. I likewise think of young people who are systematically hunted down, raped or killed during so-called “ethnic cleansings”.
3. Children are not only victims of the violence of wars; many are forced to take an active part in them. In some countries of the world it has come to the point where even very young boys and girls are compelled to serve in the army of the warring parties. Enticed by the promise of food and schooling, they are confined to remote camps, where they suffer hunger and abuse and are encouraged to kill even people from their own villages. Often they are sent ahead to clear minefields. Clearly, the life of children has little value for those who use them in this way!
The future of young people who have taken up arms is often compromised.
After years of military service, some are simply discharged and sent home, where they often fail to fit into civilian life. Others, ashamed of having survived when their companions have not, frequently end up as criminals or drug addicts. Who knows what nightmares must continue to afflict them! Will their minds ever be free of the memories of violence and death?
The humanitarian and religious organizations which attempt to relieve these inhuman sufferings deserve heartfelt respect. Thanks are also owed to those generous individuals and families who welcome orphans with love, and do everything they can to heal their traumas and to help them to fit once more into the communities from which they came.
4. The memory of the millions of children who have been killed, and the sad faces of so many others who are suffering compel us to take every possible measure to safeguard or re-establish peace, and to bring conflicts and wars to an end.
Before the Fourth World Conference on Women which took place in Beijing last September, I asked Catholic charitable and educational institutions to adopt a co-ordinated strategy which gives priority to issues concerning children and young women, especially those most in need.3 Now I wish to renew that appeal, and to extend it in a special way to Catholic institutions and organizations which deal with children. I ask them to help girls who have suffered as a result of war and violence, to teach boys to acknowledge and respect the dignity of women, and to help all children to rediscover the tenderness of the love of God who took flesh, and who by dying left the world the gift of his peace (cf. Jn 14:27).
I will continue to point out that all, from the most prominent international organizations to local associations, from Heads of State to ordinary citizens, in everyday actions and at the most significant moments of life, are called upon to make a contribution to peace and to give no support to war.
Children who are victims of various forms of violence
5. Millions of children suffer from other kinds of violence present both in poverty-stricken and in developed societies. These kinds of violence are often less obvious, but they are no less terrible.
The International Summit for Social Development which took place this year in Copenhagen stressed the connection between poverty and violence,4 and on that occasion States committed themselves to a greater battle against poverty through initiatives at the national level, beginning in 1996.5 Similar suggestions were made by the earlier World Conference of the United Nations on Children, held in New York in 1990. Poverty is indeed the cause of inhuman living and working conditions. In some countries children are forced to work at a tender age and are often badly treated, harshly punished, and paid absurdly low wages.
Because they have no way of asserting their rights, they are the easiest to blackmail and exploit.
In other circumstances children are bought and sold,6 so that they can be used for begging or, even worse, forced into prostitution, as in the case of socalled “sex tourism”. This utterly despicable trade degrades not only those who take part in it but also those who in any way promote it. Some do not hesitate to enlist children in criminal activities, especially the selling of narcotics, thus exposing them to the risk of personal involvement in drug use.
Many children end up with the street as their only home. Having run away, or having been abandoned by their families, or never having known a family environment, these young people live by their wits and in a state of total neglect, and they are considered by many as refuse to be eliminated.
6. Sadly, violence towards children is found even in wealthy and affluent families. Such cases are infrequent, but it is important not to overlook them. Sometimes children are taken advantage of and suffer abuse within the home itself, at the hands of people whom they should be able to trust, to the detriment of their development.
Many children are also compelled to endure the trauma caused by fighting between their parents, or by the actual breakup of the family. Concern for the children’s welfare does not prevent solutions which are often dictated by the selfishness and hypocrisy of adults. Behind an appearance of normality and peacefulness, masked even further by an abundance of material possessions, children are at times forced to grow up in dismal loneliness, without firm and loving guidance and a suitable moral formation. Left to themselves, such children usually find their main contact with reality in television programmes which often present unreal and immoral situations which they are still too young to assess properly.
It is no wonder if this kind of widespread and pernicious violence also has its effect on their young hearts, changing their natural enthusiasm into disillusionment or cynicism, and their instinctive goodness into indifference or selfishness. When young people chase after false ideals, they can experience bitterness and humiliation, hostility and hatred, absorbing the discontent and emptiness all around them. Everyone is well aware of how childhood experiences can have profound and sometimes irreparable consequences on an individual’s whole life.
It can hardly be hoped that children will one day be able to build a better world, unless there is a specific commitment to their education for peace. Children need to “learn peace”: it is their right, and one which cannot be disregarded.
Children and hope for peace
7. I have sought to emphasize strongly the often tragic conditions in which many children are living today. I consider this my duty: they will be the adults of the Third Millennium. But I have no intention of yielding to pessimism or ignoring the signs of hope. How can I fail to mention, for example, the many families in every part of the world in which children grow up in an atmosphere of peace? And how can we not note the efforts being made by so many individuals and organizations to enable children in difficulty to grow up in peace and happiness? Public and private associations, individual families and particular communities have taken initiatives the only purpose of which is to help children who have suffered some traumatic event to return to a normal life. In particular, educational programmes have been developed for encouraging children and young people to use fully their personal talents, in order to become true peacemakers.
There is also a growing awareness in the international community which, in recent years, despite difficulties and hesitation, has made efforts to deal decisively and systematically with problems connected with childhood.
The results achieved thus far encourage us to continue these praiseworthy endeavours. If children are properly helped and loved, they themselves can become peacemakers, builders of a world of fraternity and solidarity. With their enthusiasm and youthful idealism, young people can become “witnesses” and “teachers” of hope and peace to adults. Lest these possibilities be lost, children should be offered, in a way adapted to their individual needs, every opportunity for a balanced personal growth.
A peaceful childhood will enable boys and girls to face the future with confidence. Let no one stifle their joyful enthusiasm and hope.
Children in the school of peace
8. Little children very soon learn about life. They watch and imitate the behaviour of adults. They rapidly learn love and respect for others, but they also quickly absorb the poison of violence and hatred. Family experiences strongly condition the attitudes which children will assume as adults. Consequently, if the family is the place where children first encounter the world, the family must be for children the first school of peace.
Parents have an extraordinary opportunity to help their sons and daughters to become aware of this great treasure: the witness of their mutual love. It is by loving each other that they enable the child, from the very first moment of its existence, to grow up in peaceful surroundings, imbued with the positive values which make up the family’s true heritage: mutual respect and acceptance, listening, sharing, generosity, forgiveness. Thanks to the sense of working together which these values foster, they provide a true education for peace and make the child, from its earliest years, an active builder of peace.
Children share with their parents and brothers and sisters the experience of life and hope. They see how life’s inevitable trials are met with humility and courage, and they grow up in an atmosphere of esteem for others and respect for opinions different from their own.
It is above all in the home that, before ever a word is spoken, children should experience God’s love in the love which surrounds them. In the family they learn that God wants peace and mutual understanding among all human beings, who are called to be one great family.
9. Besides the basic education provided by the family, children have a right to a specific training for peace at school and in other educational settings.
These institutions have a duty to lead children gradually to understand the nature and demands of peace within their world and culture. Children need to learn the history of peace and not simply the history of victory and defeat in war.
Let us show them examples of peace and not just examples of violence! Fortunately many positive examples of this can be found in every culture and period of history. Suitable new educational opportunities must be created, especially in those situations where cultural and moral poverty has been most oppressive. Everything possible should be done to help children to become messengers of peace.
Children are not a burden on society; they are not a means of profit or people without rights. Children are precious members of the human family, for they embody its hopes, its expectations and its potential.
Jesus, the way of peace
10. Peace is a gift of God; but men and women must first accept this gift in order to build a peaceful world. People can do this only if they have a childlike simplicity of heart. This is one of the most profound and paradoxical aspects of the Christian message: to become child-like is more than just a moral requirement but a dimension of the mystery of the Incarnation itself.
The Son of God did not come in power and glory, as he will at the end of the world, but as a child, needy and poor.
Fully sharing our human condition in all things but sin (cf. Heb 4:15), he also took on the frailty and hope for the future which are part of being a child.
After that decisive moment for the history of humanity, to despise childhood means to despise the One who showed the greatness of his love by humbling himself and forsaking all glory in order to redeem mankind.
Jesus identified with the little ones.
When the Apostles were arguing about who was the greatest, he “took a child and put him by his side, and said to them, ‘Whoever receives this child in my name, receives me; and whoever receives me receives him who sent me'” (Lk 9:47-48). The Lord also forcefully warned us against giving scandal to children: “Whoever causes one of these little ones who believe in me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea” (Mt 18:6).
Jesus asked the disciples to become “children” again. When they tried to turn away the little ones who were pressing in upon him, he said indignantly: “Let the children come to me, do not hinder them; for to such belongs the Kingdom of God. Truly, I say to you, whoever does not receive the Kingdom of God like a child shall not enter it” (Mk 10:14-15). Jesus thus turned around our way of thinking. Adults need to learn from children the ways of God: seeing children’s capacity for complete trust, adults can learn to cry out with true confidence, “Abba, Father!”.
11. To become like a little child — with complete trust in the Father and with the meekness taught by the Gospel — is not only an ethical imperative; it is a reason for hope. Even where the difficulties are so great as to lead to discouragement and the power of evil so overwhelming as to dishearten, those who can rediscover the simplicity of a child can begin to hope anew. This is possible above all for those who know they can trust in a God who desires harmony among all people in the peaceful communion of his Kingdom. It is also possible for those who, though not sharing the gift of faith, believe in the values of forgiveness and solidarity and see in them — not without the hidden action of the Spirit — the possibility of renewing the face of the earth.
It is therefore to men and women of good will that I address this confident appeal. Let us all unite to fight every kind of violence and to conquer war!
Let us create the conditions which will ensure that children can receive as the legacy of our generation a more united and fraternal world!
Let us give children a future of peace!
From the Vatican, 8 December 1995.
NOTES
1 Cf. United Nations Convention of 20 November 1989 on the rights of children, especially Article 38; the Fourth Geneva Convention of 12 August 1949 for the protection of civilians in wartime, Article 24; Protocols I and II of 12 December 1977, etc.
2 Cf. John Paul II, Encyclical Letter Evangelium vitae (25 March 1995), n. 3: AAS 87 (1995), 404.
3 Cf. Message to the Delegation of the Holy See at the Fourth World Conference on Women (29 August 1995): L’Osservatore Romano, 30 August 1995, p. 1.
4 Cf. Copenhagen Declaration, n. 16.
5 Cf. Programme of Action, Chapter II.
6 Cf. Programme of Action, n. 39 (e).
Back to: World Day of Prayer for Peace
MESSAGE
OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE XXVIII WORLD DAY OF PEACE
WOMEN:TEACHERS OF PEACE
1 January 1995
1. At the beginning of 1995, with my gaze fixed on the new millennium now fast approaching, I once again address to you, men and women of goodwill, a pressing appeal for peace in the world.
The violence which so many individuals and peoples continue to experience, the wars which still cause bloodshed in many areas of the world, and the injustice which burdens the life of whole continents can no longer be tolerated.
The time has come to move from words to deeds: may individual citizens and families, believers and Churches, States and International Organizations all recognize that they are called to renew their commitment to work for peace!
Everyone is aware of the difficulty of this task. If it is to be effective and long-lasting, work for peace cannot be concerned merely with the external conditions of coexistence; rather, it must affect people’s hearts and appeal to a new awareness of human dignity. It must be forcefully repeated: authentic peace is only possible if the dignity of the human person is promoted at every level of society, and every individual is given the chance to live in accordance with this dignity. “Any human society, if it is to be well-ordered and productive, must lay down as a foundation this principle, namely, that every human being is a person, that is, his nature is endowed with intelligence and free will. Indeed, precisely because he is a person he has rights and obligations which flow directly and immediately from his very nature. And these rights and obligations are universal, inviolable and inalienable”.1
The truth about man is the keystone in the resolution of all the problems involved in promoting peace. To teach people this truth is one of the most fruitful and lasting ways to affirm the value of peace.
Women and the Teaching of Peace
2. To educate in the ways of peace means to open minds and hearts to embrace the values which Pope John XXIII indicated in the Encyclical Pacem in terris as essential to a peaceful society: truth, justice, love and freedom.2 This is an educational programme which involves every aspect of life and is lifelong. It trains individuals to be responsible for themselves and for others, capable of promoting, with boldness and wisdom, the welfare of the whole person and of all people, as Pope Paul VI emphasized in the Encyclical Populorum progressio.3 The effectiveness of this education for peace will depend on the extent to which it involves the co-operation of those who, in different ways, are responsible for education and for the life of society. Time dedicated to education is time truly well spent, because it determines a person’s future, and therefore the future of the family and of the whole of society.
In this context, I wish to direct my Message for this year’s World Day of Peace especially to women, and to invite them to become teachers of peace with their whole being and in all their actions. May they be witnesses, messengers and teachers of peace in relations between individuals and between generations, in the family, in the cultural, social and political life of nations, and particularly in situations of conflict and war. May they continue to follow the path which leads to peace, a path which many courageous and far-sighted women have walked before them!
In Communion of Love
3. This invitation to become teachers of peace, directed particularly to women, is based on a realization that to them God “entrusts the human being in a special way”.4 This is not however to be understood in an exclusive sense, but rather according to the logic of the complementary roles present in the common vocation to love, which calls men and women to seek peace with one accord and to work together in building it. Indeed, from the very first pages of the Bible God’s plan is marvellously expressed: he willed that there should be a relationship of profound communion between man and woman, in a perfect reciprocity of knowledge and of the giving of self.5 In woman, man finds a partner with whom he can dialogue in complete equality. This desire for dialogue, which was not satisfied by any other living creature, explains the man’s spontaneous cry of wonder when the woman, according to the evocative symbolism of the Bible, was created from one of his ribs: “This at last is bone of my bones and flesh of my flesh” (Gn 2:23). This was the first cry of love to resound on the earth!
Even though man and woman are made for each other, this does not mean that God created them incomplete. God “created them to be a communion of persons, in which each can be a ?helpmate’ to the other, for they are equal as persons (?bone of my bones…’) and complementary as masculine and feminine”.6 Reciprocity and complementarity are the two fundamental characteristics of the human couple.
4. Sadly, a long history of sin has disturbed and continues to disturb God’s original plan for the couple, for the male and the female, thus standing in the way of its complete fulfilment. We need to return to this plan, to proclaim it forcefully, so that women in particular — who have suffered more from its failure to be fulfilled — can finally give full expression to their womanhood and their dignity.
In our day women have made great strides in this direction, attaining a remarkable degree of self-expression in cultural, social, economic and political life, as well as, of course, in family life. The journey has been a difficult and complicated one and, at times, not without its share of mistakes. But it has been substantially a positive one, even if it is still unfinished, due to the many obstacles which, in various parts of the world, still prevent women from being acknowledged, respected, and appreciated in their own special dignity.7 The work of building peace can hardly overlook the need to acknowledge and promote the dignity of women as persons, called to play a unique role in educating for peace. I urge everyone to reflect on the critical importance of the role of women in the family and in society, and to heed the yearning for peace which they express in words and deeds and, at times of greatest tragedy, by the silent eloquence of their grief.
Women of Peace
5. In order to be a teacher of peace, a woman must first of all nurture peace within herself. Inner peace comes from knowing that one is loved by God and from the desire to respond to his love. History is filled with marvellous examples of women who, sustained by this knowledge, have been able successfully to deal with difficult situations of exploitation, discrimination, violence and war.
Nevertheless, many women, especially as a result of social and cultural conditioning, do not become fully aware of their dignity. Others are victims of a materialistic and hedonistic outlook which views them as mere objects of pleasure, and does not hesitate to organize the exploitation of women, even of young girls, into a despicable trade. Special concern needs to be shown for these women, particularly by other women who, thanks to their own upbringing and sensitivity, are able to help them discover their own inner worth and resources. Women need to help women, and to find support in the valuable and effective contributions which associations, movements and groups, many of them of a religious character, have proved capable of making in this regard.
6. In rearing children, mothers have a singularly important role. Through the special relationship uniting a mother and her child, particularly in its earliest years of life, she gives the child that sense of security and trust without which the child would find it difficult to develop properly its own personal identity and, subsequently, to establish positive and fruitful relationships with others. This primary relationship between mother and child also has a very particular educational significance in the religious sphere, for it can direct the mind and heart of the child to God long before any formal religious education begins.
In this decisive and sensitive task, no mother should be left alone. Children need the presence and care of both parents, who carry out their duty as educators above all through the influence of the way they live. The quality of the relationship between the spouses has profound psychological effects on children and greatly conditions both the way they relate to their surroundings and the other relationships which they will develop throughout life.
This primary education is extremely important. If relationships with parents and other family members are marked by affectionate and positive interaction, children come to learn from their own experience the values which promote peace: love of truth and justice, a sense of responsible freedom, esteem and respect for others. At the same time, as they grow up in a warm and accepting environment, they are able to perceive, reflected in their own family relationships, the love of God himself; this will enable them to mature in a spiritual atmosphere which can foster openness to others and to the gift of self to their neighbour. Education in the ways of peace naturally continues throughout every period of development; it needs particularly to be encouraged during the difficult time of adolescence, when the passage from childhood to adulthood is not without some risks for young people, who are called to make choices which will be decisive for life.
7. Faced with the challenge of education, the family becomes “the first and fundamental school of social living”,8 the first and fundamental school of peace. And so it is not difficult to imagine the tragic consequences which occur when the family experiences profound crises which undermine or even destroy its inner equilibrium. Often, in these circumstances, women are left alone. It is then, however, that they most need to be assisted, not only by the practical solidarity of other families, of communities of a religious nature and of volunteer groups, but also by the State and by International Organizations through appropriate structures of human, social and economic support which will enable them to meet the needs of their children without being forced to deprive them unduly of their own indispensable presence.
8. Another serious problem is found in places where the intolerable custom still exists of discriminating, from the earliest years, between boys and girls. If, from the very beginning, girls are looked down upon or regarded as inferior, their sense of dignity will be gravely impaired and their healthy development inevitably compromised. Discrimination in childhood will have lifelong effects and will prevent women from fully taking part in the life of society.
In this regard, how can we fail to acknowledge and encourage the invaluable efforts of so many women, including so many congregations of women religious, who on different continents and in every cultural context make the education of girls and women the principal goal of their activity? Similarly, how can we fail to acknowledge with gratitude all those women who have worked and continue to work in providing health services, often in very precarious circumstances, and who are frequently responsible for the very survival of great numbers of female children?
Women, Teachers of Peace in Society
9. When women are able fully to share their gifts with the whole community, the very way in which society understands and organizes itself is improved, and comes to reflect in a better way the substantial unity of the human family. Here we see the most important condition for the consolidation of authentic peace. The growing presence of women in social, economic and political life at the local, national and international levels is thus a very positive development. Women have a full right to become actively involved in all areas of public life, and this right must be affirmed and guaranteed, also, where necessary, through appropriate legislation.
This acknowledgment of the public role of women should not however detract from their unique role within the family. Here their contribution to the welfare and progress of society, even if its importance is not sufficiently appreciated, is truly incalculable. In this regard I will continue to ask that more decisive steps be taken in order to recognize and promote this very important reality.
10. With astonishment and concern we are witnessing today a dramatic increase in all kinds of violence. Not just individuals but whole groups seem to have lost any sense of respect for human life. Women and even children are unfortunately among the most frequent victims of this blind violence. We are speaking of outrageous and barbaric behaviour which is deeply abhorrent to the human conscience.
We are all called upon to do everything possible to banish from society not only the tragedy of war but also every violation of human rights, beginning with the indisputable right to life, which every person enjoys from the very moment of conception. The violation of the individual human being’s right to life contains the seeds of the extreme violence of war. For this reason, I appeal to all women ever to take their place on the side of life. At the same time I urge everyone to help women who are suffering, and particularly children, in a special way those scarred by the painful trauma of having lived through war. Only loving and compassionate concern will enable them once again to look to the future with confidence and hope.
11. When my beloved predecessor Pope John XXIII indicated the participation of women in public life as one of the signs of our times, he also stated that, being aware of their dignity, they would no longer tolerate being exploited.9
Women have the right to insist that their dignity be respected. At the same time, they have the duty to work for the promotion of the dignity of all persons, men as well as women.
In view of this, I express the hope that the many international initiatives planned for 1995 — of which some will be devoted specifically to women, such as the Conference sponsored by the United Nations in Beijing on work for equality, development and peace — will provide a significant opportunity for making interpersonal and social relationships ever more human, under the banner of peace.
Mary, Model of Peace
12. Mary, Queen of Peace, is close to the women of our day because of her motherhood, her example of openness to others’ needs and her witness of suffering. Mary lived with a deep sense of responsibility the plan which God willed to carry out in her for the salvation of all humanity. When she was made aware of the miracle which God had worked in her by making her the Mother of his Incarnate Son, her first thought was to visit her elderly kinswoman Elizabeth in order to help her. That meeting gave Mary the chance to express, in the marvellous canticle of the Magnificat (Lk 1:46-55), her gratitude to God who, with her and through her, had begun a new creation, a new history.
I implore the Most Holy Virgin Mary to sustain those men and women who, in the service of life, have committed themselves to building peace. With her help, may they bear witness before all people, especially those who live in darkness and suffering and who hunger and thirst for justice, to the loving presence of the God of peace!
From the Vatican, 8 December 1994.
NOTES
1 John XXIII, Encyclical Letter Pacem in terris (11 April 1963), n. 1: AAS 55 (1963), 259.
2 Cf. loc. cit., 259-264.
3 Cf. Paul VI, Encyclical Letter Populorum progressio (26 March 1967), n. 14: AAS (1967), 264.
4 John Paul II, Apostolic Letter Mulieris dignitatem (15 August 1988), n. 30: AAS 80 (1988), 1725.
5 Cf. Catechism of the Catholic Church, n. 371.
6 Ibid., n. 372.
7 Cf. John Paul II, Apostolic Letter Mulieris dignitatem (15 August 1988), n. 29: AAS 80 (1988), 1723.
8 Cf. John Paul II, Apostolic Exhortation Familiaris consortio (22 November 1981), n. 37: AAS 74 (1982), 127.
9 John XXIII, Encyclical Letter Pacem in terris (11 April 1963), n. 1: AAS 55 (1963), 267-268.
Back to: World Day of Prayer for Peace
MESSAGE
FOR THE XXVII WORLD DAY OF PEACE
THE FAMILY CREATES THE PEACE OF THE HUMAN FAMILY
1 January 1994
1. The world longs for peace and has a desperate need of peace. Yet wars, conflicts, increasing violence and situations of social unrest and endemic poverty continue to reap innocent victims and to cause divisions between individuals and peoples. At times peace appears a truly unattainable goal! In a climate made cold by indifference and occasionally poisoned by hatred, how can one hope for the dawn of an era of peace, which only feelings of solidarity and of love can usher in?
We must not lose heart. We know that, in spite of everything, peace is possible, because it is part of the original divine plan.
God wished humanity to live in harmony and peace, and laid the foundations for this in the very nature of the human being, created “in his image”. The divine image develops not only in the individual but also in that unique communion of persons formed by a man and a woman so united in love that they become “one flesh” (Gen 2:24). It is written: “in the image of God he created them; male and female he created them” (Gen 1:27). This specific community of persons has been entrusted by the Lord with the mission of giving life and of nurturing it by the formation of a family. It thus makes a decisive contribution to the work of stewardship over creation and provides for the very future of humanity.
The initial harmony was disrupted by sin, but God’s original plan continues. The family therefore remains the true foundation of society, (1) constituting, in the words of the Universal Declaration of Human Rights, its “natural and fundamental nucleus”.(2)
The contribution which the family can offer preserving and promoting peace is so important that I would like, on the occasion of the International Year of the Family, to devote this World Day of Peace Message to a reflection on the close relationship between the family and peace. I am confident that this year will be a useful occasion for all who wish to contribute to the quest for true peace — Churches, Religious Organizations, Associations, Governments, International Agencies — to study together ways of helping the family to carry out fully its irreplaceable task as a builder of peace.
The family: a community of life and love
2. The family, as the fundamental and essential educating community, is the privileged means for transmitting the religious and cultural values which help the person to acquire his or her own identity. Founded on love and open to the gift of life, the family contains in itself the very future of society; its most special task is to contribute effectively to a future of peace.
This it will achieve, in the first place, through the mutual love of married couples, called to full and complete communion of life by marriage in its natural meaning and even more, if they are Christians, by its having been raised to a sacrament, and then through the efforts of parents to carry out properly their task as educators, committed to training their children to respect the dignity of every person and the values of peace. These values, more than being “taught”, must be witnessed to in a family setting which lives out that self – giving love which is capable of accepting those who are different, making their needs and demands its own, and allowing them to share in its own benefits. The domestic virtues, based upon a profound respect for human life and dignity, and practiced in understanding, patience, mutual encouragement and forgiveness, enable the community of the family to live out the first and fundamental experience of peace. Outside this context of affectionate relationships and of fruitful mutual solidarity, the human being “remains a being that is incomprehensible for himself, his life is senseless, if love is not revealed to him, … if he does not experience it and make it his own”.(3) This love is not a fleeting emotion, but an intense and enduring moral force which seeks the good of others, even at the cost of self – sacrifice. Furthermore, true love always goes together with justice, so necessary for peace. It reaches out to those experiencing hardship: those who have no family, children who lack guidance and affection, the lonely and the outcast. The family which lives this love, even though perfectly, and opens itself generously to the rest of society, is the primary agent of a future of peace. A civilization of peace is not possible if love is lacking.
The family: victim of the lack of peace
3. In contrast with its original vocation of peace, the family is sadly, and not infrequently, seen to be the scene of tension and oppression, or the defenseless victim of the many forms of violence marking society today.
Tensions are sometimes seen in relations within the family. These are often due to the difficulty of efforts to harmonize family life when work keeps spouses far from each other, or the lack or uncertainty of employment causes them to worry about survival and to be haunted by uncertainty about the future. There are also tensions deriving from patterns of behavior inspired by hedonism and consumerism, family members to seek personal gratification rather than a happy and fruitful life together. Frequent arguments between parents, the refusal to have children, and the abandonment and ill – treatment of minors are the sad symptoms that family peace is already seriously endangered; certainly it cannot be restored by the sad solution of a separation of the spouses, much less by recourse to divorce, a true “plague” of present day society.(4)
Likewise, in many parts of the world, whole nations are caught in the spiral of bloody conflicts, of which families are often the first victims: either they are deprived of the main if not the only breadwinner, or they are forced to abandon home, land and property and flee into the unknown; in any event they are subjected to painful misfortunes which threaten all security. How can we fail to recall, in this regard, the bloody conflict between ethnic groups which is still going on in Bosnia – Hercegovina? And this is only one case, amid so many situations of war throughout the world!
In the face of such distressing situations, society often appears incapable of offering effective help, or even culpably indifferent. The spiritual and psychological needs of those who have experienced the effects of armed conflict are as pressing and serious as their need for food or shelter. Specific structures need to be set up for actively supporting families affected by unexpected and devastating misfortunes, so that in spite of them they will not yield to the temptation to discouragement and revenge, but will react in a spirit of forgiveness and reconciliation. How often, unfortunately, there is no sign of this!
4. Nor can one forget that war and violence not only constitute divisive forces which weaken and destroy family structures; they also exercise a pernicious influence on people’s minds, suggesting and practically imposing models of behavior diametrically opposed to peace. In this regard, one must deplore a very sad fact: these days unfortunately a growing number of boys and girls and even small children are playing a direct part in armed conflicts. They are forced to join armed militias and have to fight for causes they do not always understand. In other cases, they become involved in a real culture of violence in which life counts for very little and killing does not seem wrong. It is in the interests of the whole of society to ensure that these young people give up violence and take the path of peace, but this presupposes patient education given by people who sincerely believe in peace.
At this point I cannot fail to mention another serious obstacle to the development of peace in our society: many, too many children are deprived of the warmth of a family. Sometimes the family is absent: in fact, the parents, taken up by other interests, leave their children to their own devices. In other cases the family simply does not exist: thus there are thousands of children who have no home but the street and who can count on no resources except themselves. Some of these street children die tragically. Others are led into the use and even the sale of drugs and into prostitution, and not infrequently they end up in criminal organizations. Such scandalous and widespread situations cannot be ignored! The very future of society is at stake. A community which rejects children, or marginalizes them, or reduces them to hopeless situations, can never know peace.
In order to count on a peaceful future, every child needs to experience the warmth of caring and constant affection, not betrayal and exploitation. And although the State can do much by providing means and structures of support, the contribution of the family to ensuring that climate of security and trust cannot be replaced, so important is it in helping young children to look to the future with serenity, and in preparing them to take a responsible part in building a society of true progress when they grow up. Children are the future already present among us; they need to experience what peace means, so that they will be able to create a future of peace.
The family: an agent for peace
5. An enduring peaceful order needs institutions which express and consolidate the values of peace. The institution which most immediately responds to the nature of the human being is the family. It alone ensures the continuity and the future of society. The family is therefore called to become an active agent for peace, through the values which it expresses and transmits within itself, and through the participation of each of its members in the life of society.
As the fundamental nucleus of society, the family has a right to the full support of the State in order to carry out fully its particular mission. State laws, therefore, must be directed to promoting its well – being, helping it to fulfill its proper duties. In the face of increasing pressure nowadays to consider, as legally equivalent to the union of spouses, forms of union which by their very nature or their intentional lack of permanence are in no way capable of expressing the meaning and ensuring the good of the family, it is the duty of the State to encourage and protect the authentic institution of the family, respecting its natural structure and its innate and inalienable rights.(5) Among these, the fundamental one is the right of parents to decide, freely and responsibly, on the basis of their moral and religious convictions and with a properly formed conscience, when to have a child, and then to educate that child in accordance with those convictions.
The State also has an important role in creating the conditions in which families can provide for their primary needs in a way befitting human dignity. Poverty, indeed destitution — a perennial threat to social stability, to the development of people and to peace — in our day affects too many families. It sometimes happens that, because of a lack of means, young couples put off having a family or are even prevented from having one, while needy families cannot participate fully in the life of society, or are forced into total emargination.
The duty of the State does not, however, excuse individual citizens: the real reply to the gravest questions in every society is in fact ensured by the harmonious solidarity of everyone. In effect, no one can be at ease until an adequate solution has been found to the problem of poverty, which strikes families and individuals. Poverty is always a threat to social stability, to economic development and ultimately therefore to peace. Peace will always be at risk so long as individuals and families are forced to fight for their very survival.
The family at the service of peace
6. I would now like to speak directly to families, in particular to Christian families.
“Families, become what you are!”, I wrote in my Apostolic Exhortation Familiaris Consortio.(6) Become an “intimate sharing of married life and love”,(7) called to give love and to transmit life!
Families, you have a mission of prime importance: that of contributing to the construction of peace, indispensable for respect for human life and its development.(8) Knowing that peace is never secured once and for all,(9) you must never grow weary of seeking it! Jesus, through his death on the Cross, has left to humanity his peace, assuring us of his enduring presence. (10) Ask for this peace, pray for this peace, work for this peace!
To you parents falls the responsibility for forming and educating your children to be people of peace: for this purpose, you in the first place must be workers for peace.
You children, facing the future with the eagerness of youth, full of hopes and dreams, value the gift of the family, prepare for the responsibility of building it or promoting it according to the particular callings that God will give you in due course. Develop a desire for good and thoughts of peace.
You grandparents, who with the other family members represent unique and precious links between the generations, make a generous contribution of your experience and your witness in order to link the past to the future in a peaceful present.
Families, live out your mission in harmony and to the full!
Finally, how can we forget the many people who for various reasons feel that they have no family? To them I would like to say that there is a family for them too: the Church is home and family for all.(11) She opens wide her doors and welcomes in all who are alone or abandoned; in them she sees the specially beloved children of God, whatever their age, and whatever their aspirations, difficulties or hopes.
May the family so live in peace that from it peace may spread throughout the whole human family!
This is the prayer which, through the intercession of Mary, Mother of Christ and of the Church, I offer to him “from whom every family in heaven and on earth is named” (Eph 3:15), at the beginning of the International Year of the Family.
From the Vatican, 8 December 1993.
NOTES
- Cf. Second Vatican Ecumenical Council, Pastoral Constitution Gaudium et Spes, 52.
- Article 16, 3.
- Encyclical Redemptor Hominis, 10.
- Cf. Pastoral Constitution Gaudium et Spes, 47.
- Cf. in this regard the “Charter of the Rights of the Family presented by the Holy See to all Persons, Institutions and Authorities Interested in the Mission of the Family in Today’s World” (22 October 1983).
- No. 17.
- Gaudium et Spes, 48.
- Cf. Catechism of the Catholic Church, No. 2304.
- Cf. Gaudium et Spes, 78.
- Cf. Jn 14:27; 20:19 – 21; Mt 28:20.
- Cf. Familiaris Consortio, 85.
Back to: World Day of Prayer for Peace
MESSAGE
OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE XXVI ANNUAL WORLD DAY OF PRAYER FOR PEACE
IF YOU WANT PEACE, REACH OUT TO THE POOR
1 January 1993
“If you want peace…”
1. What person of good will does not long for peace? Today, peace is universally recognized as one of the highest values to be sought and defended. And yet, as the spectre of a deadly war between opposing ideological blocs fades away, grave local conflicts continue to engulf various parts of the world. In particular, everyone is aware of the situation in Bosnia-Hercegovina, where hostilities are daily claiming new victims, especially among the defenceless civil population, and causing enormous destruction to property and territory. Nothing seems able to halt the senseless violence of arms: neither the joint efforts to promote an effective truce, nor the humanitarian activity of the International Organizations, nor the chorus of appeals for peace which rise from the lands stained by the blood of battle. Sadly, the aberrant logic of war is prevailing over the repeated and authoritative calls for peace.
Our world also shows increasing evidence of another grave threat to peace: many individuals and indeed whole peoples are living today in conditions of extreme poverty. The gap between rich and poor has become more marked, even in the most economically developed nations. This is a problem which the conscience of humanity cannot ignore, since the conditions in which a great number of people are living are an insult to their innate dignity and as a result are a threat to the authentic and harmonious progress of the world community.
The gravity of this situation is being felt in many countries of the world: in Europe as well as in Africa, Asia and America. In various regions the social and economic challenges which believers and all people of good will have to face are many. Poverty and destitution, social differences and injustices, some of them even legalized, fratricidal conflicts and oppressive regimes — all of these appeal to the conscience of whole peoples in every part of the world.
The recent Conference of Latin American Bishops, held in Santo Domingo in October, carefully examined the situation in Latin America, and while urgently calling on Christians to undertake the task of the new evangelization earnestly invited the faithful and all those committed to justice and righteousness to serve the cause of man, without failing to take into account any of his deepest needs. The Bishops spoke of the great mission which must draw together the efforts of everyone: defence of the dignity of the person, commitment to a fair distribution of resources, the harmonious and united promotion of a society in which everyone feels welcomed and loved. It is apparent to all that these are the indispensable premises for building true peace.
To say “peace” is really to speak of much more than the simple absence of war. It is to postulate a condition of authentic respect for the dignity and rights of every human being, a condition enabling him to achieve complete fulfilment. The exploitation of the weak and the existence of distressing pockets of poverty and social inequality constitute so many delays and obstacles to the establishment of stable conditions for an authentic peace.
Poverty and peace: at the beginning of the New Year, I would like to invite everyone to reflect together on the many different links between these two realities.
In particular, I would like to call attention to the threat to peace posed by poverty, especially when it becomes destitution. There are millions of men, women and children suffering every day from hunger, insecurity and emargination. These situations constitute a grave affront to human dignity and contribute to social instability.
The inhuman choice of war
2. At the present time, there exists yet another situation which is a source of poverty and destitution: the situation caused by war between nations and by conflicts within a given country. In the face of the tragedies which have caused and are still causing bloodshed, especially for ethnic reasons, in various regions of the world, I feel the duty to recall what I said in my Message for the 1981 World Day of Peace, the theme of which was: “To serve peace, respect freedom”. At that time, I emphasized that the indispensable premise for building true peace is respect for the freedom and rights of other individuals and groups. Peace is obtained by promoting free peoples in a world of freedom. The appeal I made then is still valid today: “Respect for the freedom of peoples and nations is an integral part of peace. Wars continue to break out and destruction has fallen upon peoples and whole cultures because the sovereignty of a people or a nation was not respected. Every continent has seen and suffered from wars and struggles caused by one nation’s attempts to limit another’s autonomy” (n. 8).
I went on to say: “Without a willingness to respect the freedom of every people, nation and culture, and without a world-wide consensus on this subject, it will be difficult to create the conditions for peace…. This presupposes a conscious public commitment on the part of each nation and its government to renounce claims and designs injurious to other nations. In other words, it presupposes a refusal to accept any doctrine of national or cultural supremacy” (ibid., n. 9).
The consequences deriving from such a commitment are easy to see, also with regard to economic relations between States. To reject all temptations to secure economic dominance over other nations means to renounce a policy inspired by the prevailing criterion of profit, and to replace it with a policy guided by the criterion of solidarity towards all and especially towards the poorest.
Poverty as a source of conflict
3. The number of people living in conditions of extreme poverty is enormous. I am thinking, for example, of the tragic situations in certain countries of Africa, Asia and Latin America. There exist vast groups, often whole sectors of the population, which find themselves on the margins of civil life within their own countries. Among them is a growing number of children who in order to survive can rely on nobody except themselves. Such a situation is not only an affront to human dignity but also represents a clear threat to peace. A State, whatever its political organization or economic system, remains fragile and unstable if it does not give constant attention to its weakest members and if it fails to do everything possible to ensure that at least their primary needs are satisfied.
The poorest countries’ right to development imposes upon the developed countries a clear duty to come to their aid. The Second Vatican Council said in this regard: “Everyone has the right to have a part of the earth’s goods that is sufficient for each and his or her dependents…. We are obliged to support the poor, and not just from our surplus” (Pastoral Constitution Gaudium et spes, n. 69). The Church’s admonition is clear, and it is a faithful echo of the voice of Christ: earthly goods are meant for the whole human family and cannot be reserved for the exclusive benefit of a few (cf. Encyclical Letter Centesimus annus, nn. 31 and 37).
In the interest of the individual — and thus of peace — it is therefore urgently necessary to introduce into the mechanisms of the economy the necessary correctives which will enable those mechanisms to ensure a more just and equitable distribution of goods. By itself the rules of the market are not sufficient to accomplish this; society must accept its own responsibilities (cf. ibid., n. 48). It must do so by increasing its efforts, which are often already considerable, to eliminate the causes of poverty and their tragic consequences. No country by itself can succeed in such an undertaking. For this very reason it is necessary to work together, with that solidarity demanded by a world which has become ever more interdependent. To allow situations of extreme poverty to persist is to create social conditions ever more exposed to the threat of violence and conflict.
All individuals and social groups have a right to live in conditions which enable them to provide for personal and family needs and to share in the life and progress of the local community. When this right is not recognized, it easily happens that the people concerned feel that they are victims of a structure which does not welcome them, and they react strongly. This is especially the case with young people, who, being deprived of adequate education and employment opportunities, are most exposed to the risk of being marginalized and exploited. Everybody is aware of the world-wide problem of unemployment, especially among the young, with the consequent impoverishment of an ever greater number of individuals and whole families. Moreover, unemployment is often the tragic result of the destruction of the economic infrastructure of a country affected by war or internal conflicts.
Here I would like to mention briefly a number of particularly disturbing problems which beset the poor and hence threaten peace.
First of all, there is the problem of foreign debt, which for some countries, and within them for the less well-off social strata, continues to be an intolerable burden, despite efforts made to lighten it by the international community, governments and financial institutions. Is it not the poorest groups in these countries which often have to bear the major burden of repayment? Such an unjust situation can open the door to growing resentment, to a sense of frustration and even desperation. In many cases the governments themselves share the widespread discomfort of their people, and this influences relations with other States. Perhaps the time has come to re-examine the problem of foreign debt and to give it the priority which it deserves. The conditions for total or partial repayment need to be reviewed, with an effort to find definitive solutions capable of fully absorbing the burdensome social consequences of adjustment programmes. Furthermore it will be necessary to act on the causes of indebtedness, by making the granting of aid conditional upon concrete commitments on the part of governments to reduce excessive or unnecessary expenditures — here one thinks particularly of expenditures on arms — and to guarantee that subsidies do in fact reach the needy.
Another grave problem is drugs. Sadly and tragically, everyone knows of their connection with violence and crime. Similarly, everyone knows that in some parts of the world, because of pressure from drug traffickers, it is precisely the very poor who cultivate the plants for drug-production. The lavish profits promised — which in fact represent only a tiny part of the profits deriving from this cultivation — are a temptation difficult to resist by those who gain a markedly insufficient income from the production of traditional crops. The first thing to be done in order to help growers to overcome this situation is therefore to offer them adequate means to escape from their poverty.
A further problem stems from the situations of grave economic difficulty in some countries. These situations encourage mass migrations to more fortunate countries, in which there then arise tensions which disturb the social order. In order to respond to such reactions of xenophobic violence, it is not enough simply to have recourse to provisional emergency measures. Rather, what is needed is to tackle the causes, by promoting through new forms of international solidarity the progress and development of the countries from which the migrant movements originate.
Destitution therefore is a hidden but real threat to peace. By impairing human dignity, it constitutes a serious attack on the value of life and strikes at the heart of the peaceful development of society.
Poverty as a result of conflict
4. In recent years we have witnessed on almost every continent local wars and internal conflicts of savage intensity. Ethnic, tribal and racial violence has destroyed human lives, divided communities that previously lived together in peace and left in its wake anguish and feelings of hatred. Recourse to violence, in fact, aggravates existing tensions and creates new ones. Nothing is resolved by war; on the contrary, everything is placed in jeopardy by war. The results of this scourge are the suffering and death of innumerable individuals, the disintegration of human relations and the irreparable loss of an immense artistic and environmental patrimony. War worsens the sufferings of the poor; indeed, it creates new poor by destroying means of subsistence, homes and property, and by eating away at the very fabric of the social environment. Young people see their hopes for the future shattered and too often, as victims, they become irresponsible agents of conflict. Women, children, the elderly, the sick and the wounded are forced to flee and become refugees who have no possessions beyond what they can carry with them. Helpless and defenceless, they seek refuge in other countries or regions often as poor and turbulent as their own.
While acknowledging that the international and humanitarian organizations are doing much to alleviate the tragic fate of the victims of violence, I feel it is my duty to urge all people of good will to intensify their efforts. In some instances, in fact, the future of refugees depends entirely on the generosity of people who take them in – people who are as poor, if not poorer, than they are. It is only through the concern and cooperation of the international community that satisfactory solutions will be found.
After so many unnecessary massacres, it is in the final analysis of fundamental importance to recognize, once and for all, that war never helps the human community, that violence destroys and never builds up, that the wounds it causes remain long unhealed, and that as a result of conflicts the already grim condition of the poor deteriorates still further, and new forms of poverty appear. The disturbing spectacle of tragedies caused by war is before the eyes of world public opinion. May the distressing pictures quite recently transmitted by the media at least serve as an effective warning to all — individuals, societies and States — and remind everyone that money ought not to be used for war, nor for destroying and killing, but for defending the dignity of man, for improving his life and for building a truly open, free and harmonious society.
A spirit of poverty as a source of peace
5. In today’s industrialized countries people are dominated by the frenzied race for possessing material goods. The consumer society makes the gap separating rich from poor even more obvious, and the uncontrolled search for a comfortable life risks blinding people to the needs of others. In order to promote the social, cultural, spiritual and also economic welfare of all members of society, it is therefore absolutely essential to stem the unrestrained consumption of earthly goods and to control the creation of artificial needs. Moderation and simplicity ought to become the criteria of our daily lives. The quantity of goods consumed by a tiny fraction of the world population produces a demand greater than available resources. A reduction of this demand constitutes a first step in alleviating poverty, provided that it is accompanied by effective measures to guarantee a fair distribution of the world’s wealth.
In this regard, the Gospel invites believers not to accumulate the goods of this passing world: “Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven” (Mt 6:19-20). This is a duty intrinsic to the Christian vocation, no less than the duty of working to overcome poverty; and it is also a very effective means for succeeding in this task.
Evangelical poverty is very different from socio-economic poverty. While the latter has harsh and often tragic characteristics, since it is experienced as a form of coercion, evangelical poverty is chosen freely by the person who intends in this way to respond to Christ’s admonition: “Whoever of you does not renounce all that he has cannot be my disciple” (Lk 14:33).
Such evangelical poverty is the source of peace, since through it the individual can establish a proper relationship with God, with others and with creation. The life of the person who puts himself in this situation thus witnesses to humanity’s absolute dependence on God who loves all creatures, and material goods come to be recognized for what they are: a gift of God for the good of all.
Evangelical poverty is something that transforms those who accept it. They cannot remain indifferent when faced with the suffering of the poor; indeed, they feel impelled to share actively with God his preferential love for them (cf. Encyclical Letter Sollicitudo rei socialis, n. 42). Those who are poor in the Gospel sense are ready to sacrifice their resources and their own selves so that others may live. Their one desire is to live in peace with everyone, offering to others the gift of Jesus’ peace (cf. Jn 14:27).
The divine Master has taught us by his life and words the demanding features of this poverty which leads us to true freedom. He “who, though he was in the form of God, did not count equality with God a thing to be grasped but emptied himself, taking the form of a servant” (Phil 2:6-7). He was born in poverty; as a child he was forced to go into exile with his family in order to escape the cruelty of Herod; he lived as one who had “nowhere to lay his head” (Mt 8:20). He was denigrated as a “glutton and a drunkard, a friend of tax collectors and sinners” (Mt 11:19) and suffered the death reserved for criminals. He called the poor blessed and assured them that the kingdom of God belonged to them (cf. Lk 6:20). He reminded the rich that the snare of wealth stifles God’s word (cf. Mt 13:22), and that it is difficult for them to enter the kingdom of God (cf. Mk 10:25).
Christ’s example, no less than his words, is normative for Christians. We know that, at the Last Judgment, we shall all be judged, without distinction, on our practical love of our brothers and sisters. Indeed, it will be in the practical love they have shown that, on that day, many will discover that they have in fact met Christ, although without having known him before in an explicit way (cf. Mt 25:35-37).
“If you want peace, reach out to the poor!” May rich and poor recognize that they are brothers and sisters; may they share what they have with one another as children of the one God who loves everyone, who wills the good of everyone, and who offers to everyone the gift of peace!
From the Vatican, 8 December 1992.
Back to: World Day of Prayer for Peace
MESSAGE OF HIS HOLINESS
POPE JOHN PAUL II
FOR THE XXV ANNUAL WORLD DAY OF PRAYER FOR PEACE
BELIEVERS UNITED IN BUILDING PEACE
1 January 1992
1. As is now customary, on 1 January next the annual World Day of Peace will be celebrated.
Twenty-five years will have passed since this celebration was begun, and it is entirely natural that on this anniversary I should recall with undimmed admiration and gratitude the beloved figure of my venerable predecessor Paul VI, whose keen pastoral and pedagogical insight led him to invite all “true friends of peace” to join together in order to reflect on this “primary good” of humanity.
But it is likewise natural, a quarter of a century later, to look back at this period as a whole, in order to determine if the cause of peace in the world has actually made progress or not, and if the tragic events of recent months — some of which are regrettably still going on — have marked a substantial setback, revealing how real is the danger that human reason can allow itself to be dominated by destructive self-interest or inveterate hatred. At the same time, the progressive rise of new democracies has given back hope to entire peoples, inspired confidence in more fruitful international dialogue and made possible a long-awaited era of peace.
Against this background of light and shadows, this yearly Message is not meant to offer either a progress report or a judgment, but only a new, fraternal invitation to consider present human events, in order to raise them to an ethical and religious vision, a vision which believers should be the first to live by. Precisely because of their faith, believers are called — as individuals and as a body — to be messengers and artisans of peace. Like others and even more than others, they are called to seek with humility and perseverance appropriate responses to the yearnings for security and freedom, solidarity and sharing, which are common to everyone in this world, which as it were has become smaller. A commitment to peace of course concerns every person of good will, and this is the reason why the various Messages have been addressed to all the members of the human family. Yet, this is a duty which is especially incumbent upon all who profess faith in God and even more so upon Christians, who have as their guide and master the “Prince of Peace” (Is 9:5).
The moral and religious nature of peace
2. The longing for peace is deeply rooted in human nature and is found in the different religions. It expresses itself in the desire for order and tranquillity, in an attitude of readiness to help others, in cooperation and sharing based on mutual respect. These values, which originate in the natural law and are propounded by the world’s religions, require, if they are to develop, the support of everyone — politicians, leaders of international organizations, businessmen and workers, associations and private citizens. What we are speaking of is a precise duty incumbent on everyone, and more so if one is a believer: bearing witness to peace and working and praying for peace are a normal part of good religious behaviour.
This also explains why in the sacred books of the different religions references to peace occupy a prominent place in the context of man’s life and his relationship with God. For example, we Christians believe that Jesus Christ, the Son of the One who has “plans for welfare and not for evil” (Jer 29:11) is “our peace” (Eph 2:14); for our Jewish brothers and sisters, the word “shalom” expresses both a wish and blessing in a situation in which man is in harmony with himself, with nature and with God; and for the followers of Islam the term “salam” is so important that it constitutes one of the glorious divine names. It can be said that a religious life, if it is lived authentically, cannot fail to bring forth fruits of peace and brotherhood, for it is in the nature of religion to foster an ever closer bond with the Godhead and to promote an increasingly fraternal relationship among people.
Rekindling the “spirit of Assisi”
3. Convinced of this agreement about this value, five years ago I wrote to the leaders of the Christian Churches and the major world religions in order to invite them to a special meeting of prayer for peace, which was held in Assisi. The memory of that significant event has led me to return to and suggest once more the theme of the solidarity of believers in the same cause.
At Assisi the spiritual leaders of the major religions from the different continents gathered together: the meeting was a concrete witness to the universal dimension of peace, and confirmed that peace is not only the result of skilful political and diplomatic negotiations or a compromise between economic interests, but depends in a fundamental way upon the One who knows human hearts and guides and directs the steps of all mankind. As people concerned for the future of humanity, we fasted together, meaning thereby to express our compassion and solidarity with the millions and millions who are victims of hunger throughout the world. As believers concerned with the events of human history, we went on pilgrimage together, meditating silently on our common origin and our common destiny, our limitations and our responsibilities, and on the prayers and expectations of all our many brothers and sisters who look to us for help in their needs.
What we did on that occasion by praying and demonstrating our firm commitment to peace on earth, we must continue to do now. We must foster the genuine “spirit of Assisi” not only out of a duty to be consistent and faithful, but also in order to offer a reason for hope to future generations. In the town of Saint Francis, the Poor Man of Assisi, we began a common journey which must now continue, obviously without excluding the search for other ways and new means for a solid peace, built on spiritual foundations.
The power of prayer
4. But before having recourse to human resources, I wish to reaffirm the need for intense, humble, confident and persevering prayer, if the world is finally to become a dwelling-place of peace. Prayer is par excellence the power needed to implore that peace and obtain it. It gives courage and support to all who love this good and desire to promote it in accordance with their own possibilities and in the various situations in which they live. Prayer not only opens us up to a meeting with the Most High but also disposes us to a meeting with our neighbour, helping us to establish with everyone, without discrimination, relationships of respect, understanding, esteem and love.
Religious sentiment and a prayerful spirit not only help us to grow inwardly; they also enlighten us about the true meaning of our presence in the world. It can also be said that the religious dimension encourages us to make an even more committed contribution to the building of a well-ordered society in which peace reigns.
Prayer is the bond which most effectively unites us: it is through prayer that believers meet one another at a level where inequalities, misunderstandings, bitterness and hostility are overcome, namely before God, the Lord and Father of all. Prayer, as the authentic expression of a right relationship with God and with others, is already a positive contribution to peace.
Ecumenical dialogue and inter-religious relations
5. Prayer cannot remain isolated and needs to be accompanied by other concrete actions. Each religion has its own outlook regarding the actions to be accomplished and the paths to be followed in order to attain peace. The Catholic Church, while clearly affirming her own identity, her own doctrine and her saving mission for all humanity, “rejects nothing of those things which are true and holy” in other religions; “she regards with respect those ways of acting and living and those precepts and teachings which, though often at variance with what she holds and expounds, frequently reflect a ray of that truth which enlightens everyone” (Nostra aetate, n. 2).
Without ignoring differences or playing them down, the Church is convinced that, in promoting peace, there are certain elements or aspects which can be profitably developed and put into practice with the followers of other faiths and confessions. Inter-religious contacts and, in a unique way, ecumenical dialogue lead to this. Thanks to these forms of encounter and exchange the various religions have been able to attain a clearer awareness of their considerable responsibilities with regard to the true good of humanity as a whole. Today they all seem to be more firmly determined not to allow themselves to be used by particularistic interests or for political aims, and they are tending to assume a more conscious and decisive attitude in the shaping of social and cultural realities in the community of peoples. This enables them to be an active force in the process of development and thus to offer a sure hope to humanity. In a number of instances, it has become evident that their activity would have proved more effective had it been carried out jointly and in a coordinated manner. Such a way of working among believers can have a decisive effect in fostering peace among peoples and overcoming the still existing divisions between “zones” and “worlds”.
The path to be travelled
6. There is still a long way to go to reach this goal of active cooperation in the cause of peace: there is the path of mutual knowledge, assisted today by the development of the means of social communication and facilitated by the beginning of a frank and wider dialogue; there is the path of generous forgiveness, fraternal reconciliation, and collaboration in areas which though limited or secondary are nonetheless directed to the same cause; finally, there is the path of daily coexistence, sharing efforts and sacrifices in order to reach the same goal. Perhaps it is on this path that individual believers, people who profess a religion, even more than their leaders, must face the hard work and at the same time have the satisfaction of building peace together.
Inter-religious contacts, together with ecumenical dialogue, now seem to be obligatory paths, in order to ensure that the many painful wounds inflicted over the course of centuries will not be repeated, and indeed that any such wounds still remaining will soon be healed. Believers must work for peace, above all by the personal example of their own right interior attitude, which shows outwardly in consistent action and behaviour. Serenity, balance, self-control, and acts of understanding, forgiveness and generosity have a peace-making influence on people’s surroundings and on the religious and civil community.
It is for this reason that on the next World Day of Peace I invite all believers to make a serious examination of conscience, in order to be better disposed to listen to the voice of the “God of peace” (cf. 1 Cor 14:33) and to devote themselves to this great undertaking with renewed trust. I am convinced that they — and, I hope, all people of good will — will respond to this renewed appeal of mine, which I make with an insistence which matches the seriousness of the moment.
Building peace in justice together
7. The prayer of believers and their joint action for peace must face the problems and legitimate aspirations of individuals and peoples.
Peace is a fundamental good which involves respecting and promoting essential human values: the right to life at every stage of its development; the right to be respected, regardless of race, sex or religious convictions; the right to the material goods necessary for life; the right to work and to a fair distribution of its fruits for a well-ordered and harmonious coexistence. As individuals, as believers and even more as Christians, we must feel the commitment to living these values of justice, which are crowned by the supreme law of love: “You shall love your neighbour as yourself” (Mt 22:39).
Once more I wish to emphasize that rigorous respect for religious freedom, and for the corresponding right to it, is the source and foundation of peaceful coexistence. I look forward to the time when it will be commitment which is not merely affirmed but really put into practice both by political and religious leaders, and by believers themselves: it is on the basis of the recognition of this right that the transcendent dimension of the human person assumes importance.
It would be a mistake if religions or groups of their followers, in the interpretation and practice of their respective beliefs, were to fall into forms of fundamentalism and fanaticism, justifying struggles and conflicts with others by adducing religious motives. If there exists a struggle worthy of man, it is the struggle against his own disordered passions, against every kind of selfishness, against attempts to oppress others, against every type of hatred and violence: in short, against everything that is the exact opposite of peace and reconciliation.
Necessary support from world leaders
8. Finally, I call upon the Leaders of the Nations and of the international community always to show the greatest respect for the religious conscience of every man and woman and for the special contribution of religion to the progress of civilization and to the development of peoples. They should not succumb to the temptation of exploiting religion as a means of power, particularly when it is a matter of opposing an adversary by military means.
Civil and political authorities ought to accord the various religions respect and juridical guarantees — at the national and international levels — ensuring that their contribution to peace is not rejected, or relegated to the private sphere, or ignored altogether.
Again I call upon public authorities to strive with vigilant responsibility to prevent war and conflict, to work for the triumph of justice and right, and at the same time to support development which benefits everyone, and primarily those oppressed by poverty, hunger and suffering. The progress already made in the reduction of arms is worthy of praise. The economic and financial resources hitherto devoted to the production and sale of so many instruments of death can be used from now on for man and not against him! I am certain that millions of men and women throughout the world, who have no way of making their voices heard, share my positive judgment.
A special word for Christians
9. At this point I cannot fail to address a particular invitation to all Christians. Our common faith in Christ the Lord obliges us to bear a united witness to “the Gospel of peace” (Eph 6:15). It falls to us, first of all, to be open to other believers so as to undertake together with them, courageously and perseveringly, the immense work of building that peace which the world desires but which in the end it does not know how to achieve. “Peace I leave with you; my peace I give to you”, Christ has said to us (Jn 14:27). This divine promise fills us with the hope, indeed the certainty of divine hope, that peace is possible, because nothing is impossible with God (cf. Lk 1:37). For true peace is always God’s gift, and for us Christians it is a precious gift of the Risen Lord (Jn 20:19-26).
Dear brothers and sisters of the Catholic Church, we must respond to the great challenges of the contemporary world by joining forces with all those who share with us certain basic values, beginning with religious and moral ones. And among these challenges still to be faced is that of peace. To build peace together with other believers is already to live in the spirit of the Gospel Beatitude: “Blessed are the peacemakers, for they shall be called sons of God” (Mt 5:9).
From the Vatican, 8 December 1991.
JOHN PAUL II
Back to: World Day of Prayer for Peace
MESSAGE OF HIS HOLINESS POPE JOHN PAUL II
FOR THE XXIV WORLD DAY OF PEACE
“IF YOU WANT PEACE,
RESPECT THE CONSCIENCE OF EVERY PERSON”
1 January 1991
Today the many peoples who make up the one human family are increasingly concerned that freedom of conscience, which is essential for the freedom of every human being, be recognized in practice and safeguarded by law. I have already devoted two Messages for the World Day of Peace to various aspects of this freedom, which remains fundamental for peace in the world.
In 1988 I proposed some reflections on religious freedom. It is essential that the right to express one’s own religious convictions publicly and in all domains of civil life be ensured if human beings are to live together in peace. I noted on that occasion that “peace… puts down its roots in the freedom and openness of consciences to truth”1. The following year I continued this reflection by proposing some thoughts on the need to respect the rights of civil and religious minorities, “one of the most delicate questions affecting contemporary society… since it is related to the organization of social and civil life within each country, as well as to the life of the international community”2. This year I wish to consider specifically the importance of respect for the conscience of every person, as a necessary basis for peace in the world.
I. Freedom of Conscience and Peace
The need to take concrete steps towards ensuring full respect for freedom of conscience, both legally and in ordinary human relations, has become even more urgent in the light of the events of last year. The rapid changes which have taken place show very clearly that a person may not be treated as a kind of object governed solely by forces outside of his or her control. Rather, the individual person, despite human frailty, has the ability to seek and freely know the good, to recognize and reject evil, to choose truth and to oppose error. In creating the person, God wrote on the human heart a law which everyone can discover (cf. Rom 2:15). Conscience for its part is the ability to judge and act according to that law: “To obey it is the very dignity of man”3.
No human authority has the right to interfere with a person’s conscience. Conscience bears witness to the transcendence of the person, also in regard to society at large, and, as such, is inviolable. Conscience, however, is not an absolute placed above truth and error. Rather, by its very nature, it implies a relation to objective truth, a truth which is universal, the same for all, which all can and must seek. It is in this relation to objective truth that freedom of conscience finds its justification, inasmuch as it is a necessary condition for seeking the truth worthy of man, and for adhering to that truth once it is sufficiently known. This in turn necessarily requires that each individual’s conscience be respected by everyone else; people must not attempt to impose their own “truth” on others. The right to profess the truth must always be upheld, but not in a way which involves contempt for those who may think differently. Truth imposes itself solely by the force of its own truth. To deny an individual complete freedom of conscience — and in particular the freedom to seek the truth — or to attempt to impose a particular way of seeing the truth, constitutes a violation of that individual’s most personal rights. This also aggravates animosities and tensions, which can easily lead to strained and hostile relations within society or even to open conflict. In the end, it is on the level of conscience that the difficult task of ensuring a firm and lasting peace is most effectively confronted.
II. Absolute Truth is found only in God
The guarantee that objective truth exists is found in God, who is Absolute Truth; objectively speaking, the search for truth and the search for God are one and the same. This alone is enough to show the intimate relationship between freedom of conscience and religious freedom. It also explains why the systematic denial of God and the establishment of a regime which incorporates this denial in its very constitution are diametrically opposed to both freedom of conscience and freedom of religion. However, those who acknowledge the relationship between ultimate truth and God himself will also acknowledge the right, as well as the duty, of non-believers to seek the truth which can lead them to discover the Mystery of God and humbly accept it.
III. The Formation of Conscience
Every individual has the grave duty to form his or her own conscience in the light of that objective truth which everyone can come to know, and which no one may be prevented from knowing. To claim that one has a right to act according to conscience, but without at the same time acknowledging the duty to conform one’s conscience to the truth and to the law which God himself has written on our hearts, in the end means nothing more than imposing one’s limited personal opinion. This hardly contributes in any useful way to the cause of world peace. On the contrary, the truth must be passionately pursued and lived to the best of one’s ability. This sincere search for the truth will lead not only to respect for the search that others are making, but also to a desire to seek the truth together.
The family plays a primary role in the important task of forming consciences. Parents have a grave duty to help their children to seek the truth from their earliest years and to live in conformity with the truth, to seek the good and to promote it.
The school is also fundamental to the formation of conscience. It is there that children and young people come into contact with a world which is larger and often unlike the family environment. Education is in fact never morally indifferent, even when it claims to be neutral with regard to ethical and religious values. The way in which children and young people are brought up and educated will necessarily reflect certain values which in turn influence their understanding of others and of society as a whole. Hence, in a way consonant with the nature and dignity of the human person and with the law of God, young people should be helped during their years of schooling to discern and to seek the truth, to accept its demands and the limits of authentic freedom, and to respect the right of others to do the same.
The formation of conscience is compromised if a thorough religious education is lacking. How can a young person fully understand the demands of human dignity if no reference is made to the source of that dignity, namely, God the Creator? In this regard, the role of the family, the Catholic Church, Christian communities and other religious institutions remains essential. The State, in compliance with international norms and Declarations,4 must guarantee their rights in this field and make it possible for them to exercise those rights. For their part, families and communities of believers ought to appreciate and ever deepen their commitment to the human person and to the objective values of the person.
Among the many other institutions and bodies which play a specific role in forming consciences, the means of social communication must also be mentioned. In today’s world of rapid communication, the mass media can play an extremely important and indeed essential role in furthering the search for the truth, provided that they avoid presenting merely the limited interests of certain individuals, groups or ideologies. For more and more people the media are often their only source of information. How important, then, that the media be used responsibly in the service of the truth!
IV. Intolerance: A Serious Threat to Peace
A serious threat to peace is posed by intolerance, which manifests itself in the denial of freedom of conscience to others. The excesses to which intolerance can lead has been one of history’s most painful lessons.
Intolerance can creep into every aspect of social life. It becomes evident when individuals or minorities who seek to follow their conscience in regard to legitimate expressions of their own way of life are oppressed or relegated to the margins of society. In public life, intolerance leaves no room for a plurality of political or social options, and thus imposes a monolithic vision of civil and cultural life.
As for religious intolerance, it cannot be denied that, despite the firm teaching of the Catholic Church according to which no one ought to be compelled to believe,5 throughout the centuries not a few misunderstandings and even conflicts have occurred between Christians and members of other religions6. This fact was formally acknowledged by the Second Vatican Council, which stated that “in the life of the People of God as it has made its pilgrim way through the vicissitudes of human history, there have at times appeared ways of acting which were less in accord with the ways of the Gospel”7.
Even today much remains to be done to overcome religious intolerance, which in different parts of the world is closely connected with the oppression of minorities. Unfortunately, we are still witnessing attempts to impose a particular religious idea on others, either directly, by a proselytism which relies on means which are truly coercive, or indirectly, by the denial of certain civil or political rights. Extremely sensitive situations arise when a specifically religious norm becomes, or tends to become, the law of the State, without due consideration for the distinction between the domains proper to religion and to political society. In practice, the identification of religious law with civil law can stifle religious freedom, even going so far as to restrict or deny other inalienable human rights. In this regard, I wish to repeat what I stated in the Message for the 1988 World Day of Peace: “Even in cases where the State grants a special juridical position to a particular religion, there is a duty to ensure that the right to freedom of conscience is legally recognized and effectively respected for all citizens, and also for foreigners living in the country even temporarily for reasons of employment and the like”8. This holds true also for the civil and political rights of minorities, and for those situations in which an extreme and uncompromising separation of religion and political life, in the name of respect for conscience, effectively hinders believers from exercising their right to give public expression to their faith.
Intolerance can also result from the recurring temptation to fundamentalism, which easily leads to serious abuses such as the radical suppression of all public manifestations of diversity, or even the outright denial of freedom of expression. Fundamentalism can also lead to the exclusion of others from civil society; where religion is concerned, it can lead to forced “conversions”. However much one may remain convinced of the truth of one’s own religion, no person or group has the right to attempt to repress the freedom of conscience of those who have other religious convictions, or to induce them to betray their consciences by the offer or denial of certain social privileges and rights, should they change their religion. There are cases in which individuals are prevented — even through the imposition of severe penalties — from freely choosing a religion different from the one to which they presently belong. Manifestations of intolerance such as these clearly do not advance the cause of world peace.
To eliminate the effects of intolerance, it is not sufficient for ethnic or religious minorities to be “protected”, and thus reduced to the category of legal minors or wards of the State. This could result in a form of discrimination which hinders or even prevents the development of a harmonious and peaceful society. Rather, the inalienable right to follow one’s conscience and to profess and practise one’s own faith, individually or within a community, is to be acknowledged and guaranteed, always provided that the demands of public order are not violated.
Paradoxically, those who were once victims of various forms of intolerance can in their turn be in danger of creating new situations of intolerance. In certain parts of the world, the end of long years of repression — years when the conscience of individuals was not respected and everything that was most precious to the person was stifled — must not prove an occasion for new forms of intolerance, no matter how difficult reconciliation with the former oppressor may be.
Freedom of conscience, rightly understood, is by its very nature always ordered to the truth. As a result, it does not lead to intolerance, but to tolerance and reconciliation. This tolerance is not a passive virtue, but is rooted in active love and is meant to be transformed into a positive commitment to ensuring freedom and peace for all.
V. Religious Freedom: A Force for Peace
The importance of religious freedom leads me to stress once more that the right to religious freedom is not merely one human right among many others; “rather, (it) is the most fundamental, since the dignity of every person has its first source in his essential relationship with God the Creator and Father, in whose image and likeness he was created, since he is endowed with intelligence and freedom”9. “Religious freedom, an essential requirement of the dignity of every person, is a cornerstone of the structure of human rights”10. It is thus the most profound expression of freedom of conscience.
It cannot be denied that the right to religious freedom has a bearing on a person’s very identity. One of the most significant aspects of today’s world is the role that religion has played in the awakening of peoples and in the search for freedom. In many cases it was religious faith that preserved intact and even strengthened the identity of entire peoples. In nations where religion was hindered or even persecuted in an attempt to treat it as a relic of the past, it has once more proved to be a powerful force for liberation.
Religious faith is so important for individuals and peoples that in many cases a person is ready to make any sacrifice in order to preserve it. In the end, every attempt to ban or crush what a person holds most dear risks fuelling open or latent rebellion.
VI. The Need for a Just Legal Order
Despite the various national and international Declarations which proclaim the right to freedom of conscience and religion, we still find too many attempts at religious repression. In the absence of corresponding legal guarantees expressed in appropriate forms, these Declarations are all too frequently doomed to remain a dead letter. Valuable indeed are the renewed efforts being made to confirm the existing legal order11 by creating new and effective agreements aimed at strengthening religious freedom. This sort of full legal protection must exclude the practice of any religious coercion as being a serious obstacle to peace. For “this freedom means that all men are to be immune from coercion on the part of individuals or of social groups and of any human power, in such wise that in matters religious no one is to be forced to act in a manner contrary to his beliefs. Nor is anyone to be restrained from acting in accordance with his own beliefs, whether privately or publicly, whether alone or in association with others, within due limits”12.
It is urgently necessary at this moment of history to strengthen juridical instruments capable of promoting freedom of conscience in the areas of political and social life. The gradual and constant development of an internationally recognized legal order could well provide one of the surest bases for the peace and orderly progress of the human family. It is likewise essential that comparable efforts be undertaken nationally and regionally to ensure that all individuals, wherever they live, enjoy the protection of internationally recognized legal norms.
The State is obliged not only to recognize the basic freedom of conscience, but also to foster it, always with a view to the natural moral law and the requirements of the common good, and with respect for the dignity of every human being. It should be noted that freedom of conscience does not confer a right to indiscriminate recourse to conscientious objection. When an asserted freedom turns into licence or becomes an excuse for limiting the rights of others, the State is obliged to protect, also by legal means, the inalienable rights of its citizens against such abuses.
I wish to address a special and urgent appeal to all who are in positions of public responsibility — Heads of State or of government, legislators, magistrates and others — to ensure by every means necessary the authentic freedom of conscience of all those who live within the limits of their jurisdictions, and pay special attention to the rights of minorities. Besides being an issue of justice, this serves to promote the development of a peaceful and harmonious society. Finally, it goes without saying that States are bound by a strict moral and legal obligation to observe international agreements which they have signed.
VII. A Pluralistic Society and World
The existence of recognized international norms does not preclude the existence of regimes or systems of government which correspond to certain socio-cultural situations. Such regimes, however, must ensure complete freedom of conscience for every citizen, and may in no way be used as an excuse for denying or restricting universally recognized rights.
This is especially true when one considers that in today’s world it is rare for the entire population of a country to have the same religious beliefs and to belong to the same ethnic group or culture. Mass migration and population shifts are resulting in the growth of multi-cultural and multi-religious societies in various parts of the world. In this context, respect for the conscience of everyone takes on added urgency and presents new challenges to every sector and structure within society, as well as to legislators and government leaders.
How can a country show respect for different traditions, customs, ways of life, and religious obligations, and yet maintain the integrity of its own culture? How can the culture which is predominant in a given society accept and integrate new elements without losing its own identity and without creating conflicts? The answer to these difficult questions can be found in a thorough education with regard to the respect due to the conscience of others; for example, through greater knowledge of other cultures and religions, and through a balanced understanding of such diversity as already exists. What better means is there of building unity within diversity than a commitment on the part of all to a common search for peace and a common affirmation of freedom which enlightens and esteems the conscience of everyone? For the sake of an orderly society, it is also to be hoped that the various cultures existing in a given area will show mutual respect and experience mutual enrichment. A genuine commitment to inculturation also serves to increase understanding between religions.
In recent years much has been accomplished in the realm of inter-religious understanding to promote an active cooperation in the common tasks facing humanity, on the basis of the many values shared by the great religions. I wish to encourage this cooperation wherever it is possible, as well as the official dialogues currently underway between representatives of the major religious groups. In this regard, the Holy See has an Office — the Pontifical Council for Interreligious Dialogue — the specific purpose of which is to promote dialogue and cooperation with other religions, maintaining absolute fidelity to its own Catholic identity while fully respecting the identity of others.
When undertaken in a spirit of trust, and with respect and sincerity, interreligious cooperation and dialogue make a real contribution to peace. “Man needs to develop his spirit and his conscience. This is often the very thing which is missing in people’s lives these days. The lack of concern for values and the overall identity crisis which our world is now experiencing demand that we move beyond our present situation and make renewed efforts to ask important questions and to seek understanding. An inner light will then start to shine in our conscience and will enable us to understand development in a meaningful way, directing it towards the good of each person and of all mankind, in accordance with God’s plan”13. This common search — carried out in the light of the law of conscience and of the precepts of one’s own religion, and confronting the causes of present-day social injustices and wars — will lay a solid foundation for cooperation in the search for needed solutions.
The Catholic Church has willingly sought to encourage every form of honest cooperation for the sake of promoting peace. She will continue to make her own contribution towards this cooperation by forming the consciences of her members in openness towards others and respect for them, in that tolerance which accompanies the search for truth, and in a spirit of solidarity14.
VIII. Conscience and the Christian
Faced with the obligation of following their own consciences in the search for the truth, the disciples of Jesus Christ know that they may not trust only in their personal capacity for moral discernment. Revelation enlightens their consciences and enables them to know that freedom which is God’s great gift to mankind15. Not only has he inscribed the natural law within the heart of each individual, in that “most secret core and sanctuary of a man (where) he is alone with God”,16 but he has also revealed his own law in the Scriptures. Here we find the call, or rather the command, to love God and to observe his law.
God has enabled us to know his will. He has revealed his commandments to us, and has set before us “life and good, death and evil”; he calls us to “choose life… loving the Lord your God, obeying his voice, and cleaving to him; for that means life to you and length of days…”17. In the fullness of his love, God respects a person’s free choice regarding the highest values he or she seeks, and he thus reveals his full respect for the precious gift of freedom of conscience. God’s laws bear witness to this, since they seek to assist and not hinder our use of freedom. In themselves, God’s laws remain the perfect expression of his will and his absolute opposition to moral evil, and it is through them that he wishes to guide us in the search for our final end.
Yet it was not enough for God to demonstrate his great love in the created world and in man. God “so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life… He who does what is true comes to the light, that it may be clearly seen that his deeds have been wrought in God”18. The Son did not hesitate to proclaim that he is the Truth,19 and to assure us that this Truth would make us free20.
In searching for the truth the Christian has recourse to divine revelation, which in Christ is present in all its fullness. Christ has entrusted the Church with the mission of proclaiming this truth, and the whole Church has the duty of remaining faithful to that truth. My most serious responsibility as the Successor of Peter is precisely this: to ensure this constant fidelity by confirming my brothers and sisters in their faith21.
More than anyone else, the Christian ought to feel the obligation to conform his conscience to the truth. Before the splendour of the free gift of God’s revelation in Christ, how humbly and attentively must he listen to the voice of conscience! How modest must he be in regard to his own limited insight! How quick must he be to learn, and how slow to condemn! One of the constant temptations in every age, even among Christians, is to make oneself the norm of truth. In an age of pervasive individualism, this temptation takes a variety of forms. But the mark of those who are “in the truth” is the ability to love humbly. This is what God’s word teaches us: truth is expressed in love22.
The very truth that we profess calls us to promote unity rather than division; reconciliation rather than hatred and intolerance. The free gift of our coming to know the truth places upon us the serious responsibility of proclaiming only that truth which leads to freedom and peace for all: the Truth which became flesh in Jesus Christ.
At the conclusion of this Message, I invite all people, within their own situation and in the light of their specific responsibilities, to reflect well on the need to respect the conscience of each individual. In every sphere of social, cultural and political life, respect for freedom of conscience, ordered to the truth, has many important and immediate applications. As we seek the truth together, with respect for the conscience of others, we will be able to go forward along the paths of freedom which lead to peace, in accordance with the will of God.
From the Vatican, 8 December 1990.
NOTES
1 Message for the 1988 World Day of Peace, Introduction.
2 Message for the 1989 World Day of Peace, 1.
3 Pastoral Constitution Gaudium et spes, 16.
4 For the most recent recognition of this right, see the 1981 Declaration of the United Nations on Eliminating all Forms of Intolerance and Discrimination Based on Religion or Beliefs, art. 1.
5 Cf. for example, the Declaration Dignitatis humanae, 12.
6 Cf. for example, the Declaration Nostra aetate, 3.
7 Declaration Dignitatis humanae, 12.
8 No. 1.
9 Address to the participants in the Fifth International Colloquium of Juridical Studies, 10 March 1984, 5.
10 Message for the 1988 World Day of Peace, Introduction.
11 Cf., among other documents, the Universal Declaration of Human Rights, art. 18; Helsinki Final Act, 1, a) VII; Convention on the Rights of the Child, art. 14.
12 (Declaration Dignitatis humanae, 2.
13 Address to Muslim Youth, Casablanca, 19 August 1985, 9: AAS 78 (1986) 101-102.
14 Cf. Address to the Diplomatic Corps, 11 January 1986, 12.
15 Cf. Sir 17:6.
16 Pastoral Constitution Gaudium et spes, 16.
17 Cf. Dt 30:15-20.
18 Jn 3:16, 21.
19 Cf. Jn 14:6.
20 Cf. Jn 8:32.
21 Cf. Lk 22:32.
22 Cf. Eph 4:15.
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