Apostles for Today August 2026

 

Union Of The Catholic Apostolate

Apostles for Today

August 2026

Fr. Gregory Serwa, SAC 

“The Meaning of Peace in Time” 

- The fruit of righteousness is sown in peace for those who make peace.
                                                          (James 3:18) Blessed are the peacemakers 

Catholic social teaching defines peacemaking in contemporary conflicts as the concrete, morally demanding work of building authentic peace. It is not the absence of war, but “the tranquility of order” produced by justice and charity. 

1) Peace is more than stopping violence Catholic teaching rejects the idea that peace is simply a truce or “quiet.” Peace means people are restored to wholeness and live in harmony with God, with themselves, with others, and with nature. It is interior before it appears outwardly. 

Peacemaking requires safeguarding the goods of persons, free communication, respect for human dignity, and fraternity, It is “the work of justice and the effect of charity.” 

2) Violence is is never a proper response” and is unacceptable as a solution to problems since it contradicts the dignity of the human person. The Church calls for the witness of “unarmed prophets” and for using means of defense only in ways that do not violate rights and obligations of others. 

3) Peacemaking targets the causes behind war (not only symptoms) It teaches that because war is tied to deeper realities, It has to address the causes of conflict—especially “ situations of injustice, poverty and exploitation.” It even states a key insight: “another name for peace is development.” Promoting development is part of collective responsibility for avoiding war and fostering peace. 

4) Peacemaking uses negotiation and rejects the logic of war To resolve tensions between communities, Catholic social teaching says it is “indispensable” to commit to common rules and negotiation, and to reject definitively the notion that justice can be pursued through force. It also notes that international norms (e.g., the UN’s approach) not only prohibit force but reject even the threat to use force.

5) Peacemakers build social consensus and reconciliation in public life Catholic teaching’s description of peacemaking is not only “private” or purely spiritual. Pope Francis taught that peaceseekers “make” peace by building it and friendship in society. In evangelization with a social dimension, he also emphasized dialogue as a contribution to peace—seeking consensus and agreement for a society that is just, responsive, and inclusive—through a “social and cultural pact” of living together. 

6) The heart of peacemaking: truth, love, and the dignity of persons Peacemaking is rooted in Christ, who is himself peace. And in the logic of love, peace goes beyond minimal justice (“giving the other his due”) toward love expressed “in deed and in truth,” even to the point of self-gift. 

For Catholic teaching, peacemaking in contemporary conflicts means: 

•  Building authentic peace (order, wholeness, harmony), not just a ceasefire. 
•  Rejecting violence as a legitimate solution. 
•  Confronting root causes such as injustice, poverty, and exploitation—because peace is tied to development. 
•  Working through negotiation and lawful norms, rejecting the “justice by war” logic. 
•  Promoting reconciliation and inclusive consensus through dialogue and social cooperation. 

Catholic charity helps resolve conflict because it does not treat peace as mere silence or diplomacy alone; it works at the level of persons, hearts, justice, and social relationships, which are exactly what conflicts damage. 

1) Charity respects persons and their rights—so it heals the moral root of conflict Catholic social teaching says charity is the greatest social commandment: it respects others and their rights, and it requires the practice of justice—not sentimentality or avoidance. Charity’s “self-giving” reshapes how people relate when tensions rise. 

2) Charity insists on conversion of hearts, not just temporary calm. Where sin has perverted the social climate, charity calls for conversion of hearts and urges reform rooted in God’s grace: there is “no solution to the social question apart from the Gospel.” In conflict situations, that means peacemaking begins with repentance and renewed moral vision, not only policy changes. 

3) Charity brings justice and peace together in practical, public ways. Charity contributes to conflict resolution by animating social interaction and even “renewing structures” from within. It is not limited to inspiring private good deeds; it has a specifically social/political form—social and political charity—that aims at the good of all people in their social dimension (the common good). 

Relatedly, peace worthy of the name must be founded on charity and justice—and it binds citizens, families, and peoples through fraternal love and cooperation, not deception or hatred. 

4) Charity fights the egoism that makes conflicts “stick The Church describes social (or “civilization of love”) charity as a force that permeates relationships and is “ready to sacrifice itself for the sake of others.” It is also explicitly an antidote to worldly pride and immoderate love of self, which are persistent fuel for conflict. 

5) Charity builds civil friendship and community—so disagreement doesn’t become enmity. Charity helps societies remain human by fostering community relationships and strengthening an “inner sense of justice, benevolence and service for the common good.” In conflicts, that supports a style of life where political society is treated as a shared human project, not a battleground of interests. 

6) Charity supports reconciliation through sharing, solidarity, and dialogue Christ’s disciples contribute to peace and development through witness of fraternal charity, which creates ties of mutual esteem and friendship between individuals and peoples. Charity also inspires generosity—including being ready to share not only one’s “surplus” but sometimes one’s “own necessities”—which deepens solidarity rather than rivalry. 

Additionally, Church teaching urges believers to allow their hearts to be purified of hostility, selfishness, and partisanship, and to favor mutual dialogue and respect—a distinctly charitable attitude that makes reconciliation possible. 

Bottom line - In contemporary conflicts, charity contributes to conflict resolution by: 

• restoring dignity and rights (so the conflict is not treated as “just power”), 
• promoting interior conversion (so hostility is not merely managed), 
• linking peace to justice (so reforms aren’t hollow), 
• overcoming egoism (so harmony isn’t dependent on domination), 
• building community and civil friendship (so disagreement can be lived as unity), 
• generating solidarity and dialogue (so reconciliation becomes real, not only hoped for). 

Related questions

Reconciliation (the sacrament of Penance) plays a decisive role in contemporary peace-building because it addresses peace at the deepest level: it reconciles people with God, repairs communion with the Church and with others, and supplies a stable source of forgiveness, truth, and interior healing—all of which are prerequisites for lasting peace in societies wounded by conflict. 

1) The sacrament restores the interior “ground” needed for peace. Catholic teaching states that the sacrament’s “whole power consists in restoring us to God’s grace and joining us with him in an intimate friendship.” This reconciliation with God is not only spiritual comfort; it normally brings “peace and serenity of conscience” and “strong spiritual consolation.” 

In peace-building terms: when guilt, resentment, and self-enclosure are healed through grace and repentance, people become capable of reconciliation rather than cycles of retaliation. 

2) Forgiveness in sacramental logic does not replace justice—it clarifies its role. Peace-building today often struggles with a false choice: either justice or forgiveness. Catholic social doctrine explicitly rejects that opposition. True peace is “made possible only through forgiveness and reconciliation,” yet “mutual forgiveness must not eliminate the need for justice and still less does it block the path that leads to truth.” 

The same teaching adds that reconciliation “is necessary” to go beyond merely establishing criminal facts and procedures of reparation; it must also rebuild “relationships of mutual acceptance” and promote the “right to peace.” 

 So sacramental theology contributes by: Forgiving in a way purified by truth (repentance and renewal),  Stabilizing reconciliation without erasing demands of justice. 

3) Reconciliation with God becomes “other reconciliations”

There is a connected chain: sacramental reconciliation “reconciles us with the Church,” because sin damages or breaks fraternal communion—and Penance “repairs or restores it.” It also teaches that this reconciliation “leads… to other reconciliations,” including reconciliation with: self (regaining innermost truth), Brothers & Sisters (those offended and wounded), the Church, and all creation. 

That matters for contemporary peace-building because many modern conflicts are relational and communal, not only individual: reconciliation at the sacramental level aims to reconstitute the very social and ecclesial bonds that conflict breaks. 

4) The ministry’s credibility and safety: mercy requires trust. Peace cannot be built where people fear exposure or humiliation. The Church insists the confessional is a ministry of God’s mercy, not coercion: the confessor is “not the master of God’s forgiveness, but its servant,” and must lead the penitent with patience toward healing. 

 It also stresses the sacramental seal: confessional secrecy admits “of no exceptions” and binds the priest “under very severe penalties,” because the penitent’s disclosure is “sealed.” 

 In peace-building terms, this creates a protected space where people can tell the truth about wrongdoing and receive mercy—conditions that enable reconciliation rather than fear-driven silence or defensive denial. 

5) The Church’s “ministry of reconciliation” is itself a peace service. Pope Francis taught that the experience of reconciliation with God reveals a need for other reconciliations “in… families… interpersonal relationships… ecclesial communities, as well as in social international relations,” and he explicitly calls reconciliation “a service to peace, solidarity and the welcome of others"

 Likewise, the Church’s social-teaching synthesis ties peace to reconciliation as an ongoing work, not a purely diplomatic formula. In this way, the sacrament is not one option among many; it is part of how the Church participates in Christ’s peace—whose reconciliation is accomplished through the Cross and then proclaimed as “the good news of peace.” It is no wonder that St. Vincent spent so much time healing in the confessional

Pope Leo's comments in his visit to Algeria: 

In addressing the jubilant crowd, Leo recalled the 19 Catholic martyrs who were killed in Algeria's civil war while serving Christian and Muslim communities. 

 "In the face of hatred and violence, they remained faithful to charity even to the point of sacrificing themselves alongside many other men and women, Christians and Muslims," the pope said. 

"Peace and harmony have been fundamental characteristics of the Christian community from its very beginnings," he continued. "Faith does not isolate, but opens us up; it unites us, but does not create confusion; it brings us closer, without homogenizing, and fosters true fraternity."

I often think of St. Vincent's long hours spent in the confessional as his efforts to bring healing to individuals. His letters offered help to heal conflicts of individuals and families. There is that humerus incident in Vincent's life when as he visits a patient in the hospital who is screaming obscenities at him and he pulls out a biscuit from his pocket and drops it in his mouth. It stops the shouting and gives Vincent an opportunity to pray with him. This is certainly not out of character. 

We often feel overwhelmed by the task of peacemaking and I am reminded of a parable in which faced with a forest fire avoided by a group of animals. They gathered together for safety and talked of what to do. A tinny humming bird flew over to a pond to fetch a drop of water and dropped it over the blaze repeatedly. Can we as well find confidence in doing our little bit. 

Peace is not a vague feeling or a temporary pause in conflict. In Christ, peace is the work of justice and the effect of charity—an ordered harmony that begins inside the heart and then spreads to families, communities, and nations. 

That means peace is not something you can force only on the surface. If the heart is disordered—if it is full of resentment, lies, fear, or contempt—then “peace” will be fragile. But if the heart is ordered toward God and truth, peace can begin to show up outwardly. 

-- Choose one place where there is something missing in your life. 

 Is it your speech? Your attitude toward someone? A habit of worrying? Decide what “disorder” you will address?

 Bring that place into prayer—with thanksgiving.

 Saint Paul says: “in everything by prayer and supplication with thanksgiving let your requests be made known to God.” This isn’t vague spirituality; it is a deliberate turning of your mind and heart toward God.

 Let peace guard your thoughts.-Paul tells you to focus your mind on what is true, honorable, just, pure, and commendable. When peace is fragile, your attention must be disciplined.

 Practice a “gesture of peace” in a real situation.

 The Ukrainian Catholic Catechism explicitly calls for concrete gestures of peace “in families, the workplace… communities.” Examples might include: asking forgiveness, offering a calmer tone, stopping a rumor, correcting a falsehood, or initiating reconciliation where appropriate.

 Refuse untruth and falsehood—even when it would be convenient.

 Benedict XVI warns that untruth poisons relationships, and Jesus is “the Truth in person.” Peace cannot survive on deception.

If you do these things sincerely, you will not simply “feel better.” You will participate in Christ’s own peace—peace as ordered harmony, peace built on justice and charity.

Conclusion: Peace is Christ’s gift—so live as His messenger

Peace is ultimately God’s work in you and among you. Christ reconciles, breaks down hostility, and creates one new humanity. The peace of God guards your heart and mind when you pray and bring your anxieties to Him. And true peace is justice and charity, not merely the absence of war or noise. 

So today, let this be your call to action: 

Be the kind of person whose presence makes harmony possible. Not because you always agree, but because you choose truth, dignity, justice, and reconciliation. 

Let this be your prayer: 

Lord Jesus, our peace, break down the dividing walls of hostility in my heart and in my relationships. Teach me to live peaceably “as much as lies in me,” and to guard my thoughts with what is true and just. Make me an instrument of reconciliation—at home, at work, and in every community where you place me. 

Give me Your peace, and help me build harmony founded on justice and charity. Amen. 

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com

Apostles for Today July - 2026

 UNION OF THE CATHOLIC APOSTOLATE
APOSTLES FOR TODAY
July-2026

 Louis Shu

Peace Among the Youngest

"The joy and freshness of those who approach life without filters or preconceptions helps to build true relationships in Jesus, the perfect Love that is God. Sharing life experiences." “Peace be with you.” These are the words of the Risen Christ. In John's Gospel, Jesus repeats these words three times after His Resurrection (John 20:19, 21, 26). Throughout Sacred Scripture, peace is a recurring theme, appearing hundreds of times in both the Old and New Testaments. It is also the greeting chosen by Pope Leo XIV in his first address to the faithful:

"Peace be with you all. It is the peace of the Risen Christ. A peace that is unarmed and disarming, humble and persevering. A peace that comes from God, the God who loves us all unconditionally." When we hear the word "peace," many of us naturally think of peace in the worldly sense: peace on earth, no fighting, no violence, no conflict. While these are certainly important, what is the meaning of spiritual peace?

To understand spiritual peace, we first need to reflect on the imago Dei—the understanding that we are made in the image and likeness of God. The Bible presents a vision of the human person in which the spiritual dimension exists alongside the physical, social, and historical dimensions of our lives. Spiritual peace is built upon knowing that God loves us. It is a peace that strikes us at our very core and originates from a right relationship with God. But let's be real—what does peace actually offer us?

In the Old Testament, peace is presented as a gift from God (Psalm 29:11), a result of covenant faithfulness (Leviticus 26:6), and a vision of future restoration (Isaiah 9:7). In the New Testament, peace is portrayed not merely as the absence of conflict, but as wholeness, reconciliation, and the active presence of God's grace. It is shown as a gift from Jesus (John 14:27), the result of being reconciled with God (Romans 5:1), and a fruit of the Holy Spirit (Galatians 5:22).

Today, peace continues to draw us closer to God. In a world where power is often mistaken for strength and conflict is sometimes justified in the name of peace, Jesus offers us a different path. His example challenges us not merely to speak about peace, but to become instruments of it. Jesus’ example challenges us not only to speak about peace, but to actively participate in transformation so that we may become true images of God.

This requires more than simply following a routine. As Catholics, we rightly value spiritual disciplines such as prayer, the daily

examen, participation in the sacraments, attendance at Mass, and time spent in silence with God. Yet faith is not a checklist. These practices bear fruit only when they lead us into a living relationship with Christ. True peace is found when we approach God and others without excessive judgment, prejudice, or preconceptions, and when we allow ourselves to encounter Christ genuinely in the ordinary moments of life. It is then that our faith becomes vibrant, living, and transformative. 

When we have peace, it means we have learned how to slow our lives down. We begin to remove the filters, preconceptions, judgments, and prejudices that can so easily consume us. 

We quieten the noise and distractions around us and become able to listen deeply—to our conscience, to our soul, and to the ever-calling Spirit of God. In Father Jacques Philippe's modest but profound book Searching for and Maintaining Peace: A Small Treatise on Peace of Heart, he offers this beautiful metaphor: "Consider the surface of a lake, above which the sun is shining. If the surface of the lake is peaceful and tranquil, the sun will be reflected in this lake; and the more peaceful the lake, the more perfectly will it be reflected. If, on the contrary, the surface of the lake is agitated and undulating, then the image of the sun cannot be reflected in it." It is a deeply simple yet profound insight. Our souls can only truly reflect God's love and grace when they are calm and anchored in Him. The peace promised to us by Jesus Christ two millennia ago flowers only in the soil of a serene heart.

A serene heart requires us to let go and to reach out to all people, recognizing that we are brothers and sisters in God's family, made possible through the saving blood of Jesus Christ (Hebrews 10:19).

One of the greatest examples of approaching life without preconceptions is St. Vincent Pallotti. Long before many people spoke about inclusion and collaboration, St. Vincent recognized that every baptized person—regardless of social class, education, gender, or status—was called to be an apostle. He sought to break down barriers that divide people and to unite them in the mission of Christ.

His words continue to resonate today:

"We are called to rekindle faith and reawaken charity in the hearts of all." This simple statement captures the heart of peacebuilding. Peace cannot exist without faith and charity. When faith is rekindled, people rediscover their identity as beloved children of God. 

When charity is reawakened, they begin to see one another not as strangers, competitors, or opponents, but as brothers and sisters in Christ.

When we break down barriers of hierarchy, wealth, status, and all the things that divide us, we begin to recognize one another more fully as members of God's family. In God's eyes we are all equal. It is often our attachment to worldly attractions that creates division, builds ego, and distances us from one another.

This requires more than simply following a routine. As Catholics, we rightly value spiritual disciplines such as prayer, the daily examen, participation in the sacraments, attendance at Mass, and time spent in silence with God. Yet faith is not a checklist. These practices bear fruit only when they lead us into a living relationship with Christ. True peace is found when we approach God and others without excessive judgment, prejudice, or preconceptions, and when we allow ourselves to encounter Christ genuinely in the ordinary moments of life. It is then that our faith becomes vibrant, living, and transformative. When we have peace, it means we have learned how to slow our lives down. We begin to remove the filters, preconceptions, judgments, and prejudices that can so easily consume us. 

We quieten the noise and distractions around us and become able to listen deeply—to our conscience, to our soul, and to the ever-calling Spirit of God. In Father Jacques Philippe's modest but profound book Searching for and Maintaining Peace: A Small Treatise on Peace of Heart, he offers this beautiful metaphor: "Consider the surface of a lake, above which the sun is shining. If the surface of the lake is peaceful and tranquil, the sun will be reflected in this lake; and the more peaceful the lake, the more perfectly will it be reflected. If, on the contrary, the surface of the lake is agitated and undulating, then the image of the sun cannot be reflected in it." It is a deeply simple yet profound insight. Our souls can only truly reflect God's love and grace when they are calm and anchored in Him. The peace promised to us by Jesus Christ two millennia ago flowers only in the soil of a serene heart. A serene heart requires us to let go and to reach out to all people, recognizing that we are brothers and sisters in God's family, made possible through the saving blood of Jesus Christ (Hebrews 10:19).

One of the greatest examples of approaching life without preconceptions is St. Vincent Pallotti. Long before many people spoke about inclusion and collaboration, St. Vincent recognized that every baptized person—regardless of social class, education, gender, or status—was called to be an apostle. He sought to break down barriers that divide people and to unite them in the mission of Christ. His words continue to resonate today:

"We are called to rekindle faith and reawaken charity in the hearts of all." This simple statement captures the heart of peacebuilding. Peace cannot exist without faith and charity. When faith is rekindled, people rediscover their identity as beloved children of God. When charity is reawakened, they begin to see one another not as strangers, competitors, or opponents, but as brothers and sisters in Christ.

When we break down barriers of hierarchy, wealth, status, and all the things that divide us, we begin to recognize one another more fully as members of God's family. In God's eyes we are all equal. It is often our attachment to worldly attractions that creates division, builds ego, and distances us from one another.

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com

Apostles for Today - June 2026

 

Apostles For Today

June 2026

Sr Monika Jagiełło SAC

Just peace – the path of truth, 
 dialogue and conversion of heart

The modern world often speaks of peace. The word appears in public debates, in politics, in the media and in many social and international initiatives.

Experience shows, however, that not every peace is true peace. Sometimes we are dealing rather with a semblance of peace – a situation in which conflict is temporarily silenced, but its causes remain unresolved.

That is why the concept of just peace is appearing more and more frequently in Christian reflection. It does not merely mean the absence of violence or tension, but a state of relations between people and communities that is based on truth, justice and mutual respect.

 Peace and apparent calm

It is essential to distinguish between calm and peace. Calm can mean the absence of conflict

achieved by sweeping problems under the carpet, imposing solutions by force, or giving up on

seeking the truth. Such a state is often fragile and short-lived, because tensions and  injustices remain hidden.

True peace requires something more. It demands recognition of the dignity of every person, a
willingness to engage in dialogue, and the courage to face difficult truths. As Scripture reminds us: “The work of justice will be peace, and the fruit of righteousness—a lasting security” (Isaiah 32:17). A just peace is therefore not merely an external state, but the fruit of orderly relations between people, communities and nations. 

Peace begins in the heart

The building of just peace has its source in the human heart. It is there that decisions, attitudes and the way we relate to others are formed. If the heart remains filled with anxiety, prejudice or anger, it is difficult to build peace around us. 

The first step, therefore, is to stand in the truth within oneself – the ability to examine one’s own

emotions, experiences and tensions that influence our reactions. It is not merely a matter of morally correcting one’s behaviour, but of gaining a deeper understanding of oneself and discovering the sources of inner anxiety.

People often develop defence mechanisms that hinder their contact with the truth about

themselves. Only by gradually becoming aware of these does the path to inner coherence, freedom and peace open up.

 For a Christian, the ultimate source of peace is God. Jesus says to his disciples: “Peace I leave with

you; my peace I give to you. Not as the world gives do I give to you” (Jn 14:27). Discovering this gift takes time and a journey, often marked by struggle. Yet it is precisely this relationship with God that enables a person to find peace, which can then shape their relationships with others.

Peace as a path of relationship and dialogue Peace born in the human heart demands expression in relationships. That is why just peace always has a communal dimension. Building it requires the ability to listen, patience and a readiness for dialogue – including with those who think differently and view reality from a different perspective.

In a world marked by divisions, this is a demanding but necessary task. Jesus reminds us: “Blessed are the peacemakers, for they shall be called children of God” (Mt 5:9). 

To be a person of peace therefore means actively striving for reconciliation and building unity. A community responsible for peace Building peace is not the task of the individual alone. In the tradition of the Church, it has always had a communal dimension. Saint Vincent Pallotti emphasised that every person is responsible for the good of others and their salvation. He wrote: ‘To rekindle Love in every part of the world, (Catholic Apostolate) invites people of every class and condition to join in, so that everyone may have the means to contribute readily to the promotion of God’s glory, and also to ensure their own sanctification and that of their neighbours through all those spiritual and temporal means which are appropriate and possible” OOCCV, 58.

A particular manifestation of this sense of responsibility for peace was the attitude adopted by many Poles towards the war raging beyond our eastern border, in the context of Russia’s invasion of Ukraine. In the face of these dramatic events, thousands of people opened their homes to refugees, welcoming them not as strangers but as neighbours in need of help.

This gesture was not merely a response to an urgent need for shelter. It was an expression of a deeper concern for human beings – for their safety, dignity and future. Particular care was given to mothers with children, the elderly and people with disabilities, who are among the most vulnerable in wartime conditions. This experience reveals the essence of just peace: it is not limited to the end of the conflict, but is expressed in concrete acts of love, solidarity and responsibility. Welcoming refugees thus becomes not only humanitarian aid, but also a contribution to building a future – one in which return, the rebuilding of lives and the renewal of destroyed communities will be possible. 

This kind of attitude shows that peace begins with a decision of the heart, but matures through the action of the community. Peace as a process of discernment. Just peace is not a one-off event, but a process. It requires time, patience and a willingness to learn from one another. It is the fruit of a journey on which people learn dialogue, discernment and responsibility for their own decisions. 

In this process, openness to God, who guides us and provides the light needed to make the right choices, is of particular importance. That is why prayer and communal discernment play an important role. 

There is increasing talk of the need for conversation in the Spirit – a dialogue in which people not only express their views, but also learn to listen and remain open to the inspiration of the Holy Spirit. 

The Source of Peace

Ultimately, true peace is not merely the result of human actions. Its deepest source is God Himself. Saint Paul reminds us: “For He is our peace” (Eph 2:14). 

The Christian path to building just peace thus leads to Christ – He who has reconciled people with God and with one another, and who constantly invites us to live in truth, reconciliation and unity.

Questions for reflection:

1. What in my heart makes it most difficult for me to live in peace – what experiences, emotions or tensions affect my relationships with others?

2. Are there situations in my life where I choose ‘apparent peace’ over truth and dialogue? What is stopping me from doing so?

3. When have I experienced that a community – my own or a wider one (e.g. in crisis situations) – is genuinely building peace? What was most important to me in that experience?

4. What specific step am I invited to take today in building just peace – within my community, in my relationships, or in my daily life?

Sr Monika Jagiełło SAC

Apostles for Today May 2026

                Union of The Catholic Apostolate Apostles for Today 

             May  2026 

                                                  Fr. Eugène NIYONZIMA, SAC 

PEACE: A MISSION OF HOPE 
Lord, make us peacemakers! 

Introduction  

If there is one thing that brings joy to the human heart, if there is one precious good—the object of our hope—to which all humanity aspires, if, in short, there is one gift that is the greatest we can offer to today’s world, a world scarred by the various conflicts raging in many parts of the globe, it is indeed peace. To quote Pope Francis, this is peace as a ‘path of hope in the face of obstacles and trials […], a ‘path of listening based on memory, solidarity and fraternity […]. The peace we speak of in this article is also a path of reconciliation in fraternal communion, which calls us to find deep within our hearts the strength to forgive and the capacity to recognise one another as brothers and sisters. Learning to live in forgiveness increases our capacity to become women and men of peace.”  

It is therefore no surprise that peace is the first message of the Risen One, nor that peace is the precious treasure which Jesus bequeathed to his disciples. The Church, aware of the greatness of this legacy, has always guarded it jealously, to the extent that some of her children have had to bear witness to it throughout history, at the risk of their lives.  Drawing on the teaching of Jesus Christ, Apostle of the Eternal Father, the Magisterium of his Church and the wisdom of our Founder Saint Vincent Pallotti, we wish, through this article, to awaken our consciences to the need to faithfully preserve the legacy of peace and to do everything humanly possible to bear witness to it in this world so troubled by various kinds of conflict.  

Peace: the greatest gift from the Risen Christ 

According to the Gospel of Saint John, after Jesus’ death, the disciples were paralysed by grief and fear. To protect themselves, the doors of the room where they were gathered were locked. Meanwhile, Mary Magdalene, followed by Peter and John, had gone to the tomb and found it empty. Moreover, Jesus appeared to Mary Magdalene, and she immediately went to tell the disciples that she had seen the Lord. Despite Mary Magdalene’s enthusiasm and determination, her message was not enough to drive the fear from the disciples’ hearts. It should be noted that the fear which confined and paralysed them stemmed from their dread of the Jews, in other words, their fellow human beings. This fear of the disciples was compounded by the immense sorrow of having lost Jesus, who had died in terrible suffering. All those overcome by such fear withdraw into themselves and no longer leave their homes, nor do they emerge from within themselves. Sorrow, like a cancer, takes hold of them. 

 To the disciples, paralysed by grief and fear, Jesus offers a precious gift: peace. For however tightly shut the doors of the room where the disciples were gathered, however paralysing their fear and however overwhelming their grief, Jesus came and stood among them. His hands and his side bore witness that it was indeed he and no other. He then spoke these words, which he would repeat every  time he appeared in his resurrected form: ‘Peace be with you’. These words are so vital that we, the  Lord’s disciples more than two thousand years after this event, still utter them at every Eucharist: 

 May the peace of the Lord be with you always! At this point, it must be made clear that, following the example of Jesus Christ, peace has now become a mission of hope for all of us as disciples. Our Lord  Jesus Christ clearly asked his disciples: “Whatever house you enter, first say, ‘Peace be upon this house!’ And if a child of peace is there, your peace will rest upon him; if not, it will return to you.” 

 In short, the message conveyed by the risen Jesus is peace: peace be with you! It is the Lord’s gift that  dispels fear, sadness and self-absorption in those who receive it. Such is also our mission of hope in this world paralysed not only by fear of ‘the other’ but also by the ‘sad emptiness’ caused by the  rejection of God. Indeed, ‘When God is no longer there, man becomes god. And man is a bad god  who brings only hard times: war, social injustice, famine and uprising.’ 

 The Church is a promoter and guardian of peace  

With a clear conscience, we can affirm that since its foundation, the Catholic Church, carrying on the mission of its Founder, Jesus Christ – whom prophetic language calls the ‘Prince of Peace’ – has taught  and fostered peace. Close to him, Pope Pius XII affirmed, the Church breathes the breath of true  humanity; true in the fullest sense of the word, since it is the very humanity of God, her Creator, her Redeemer and her Restorer.  

 The peace that the Church of Jesus Christ teaches and fosters is, by its very nature, a peace not  founded on mutual fear, suspicion and mistrust. Nor is it based on the threat – such as that posed by today’s great powers – of terrible destruction that would spell the total ruin of the human race, which was created to give glory to God and for mutual edification in brotherly love. The peace that the Church teaches and bears witness to is rather founded on the proper order of human relations, ‘an order which rests on truth, is built upon justice, receives its life and fullness from charity, and is ultimately expressed effectively in freedom’. This, then, is the peace to which the nations of the world  aspire as to a gift without which one cannot hope for constructive progress, lasting well-being, or a secure future for the younger generations, families and nations. This is the peace that ultimately becomes the mission of hope. 

  Pallotti and his work: heirs and witnesses to peace    

 Saint Vincent Pallotti, a faithful son of the Church, firmly believed that peace is the precious legacy of Jesus. According to him, ‘peace of mind’ is such a great gift that the divine Redeemer, before leaving this world and after having proclaimed it many times, left it to his apostles as a legacy. For this reason, his disciples must devote themselves to spiritual exercises in order to obtain the legacy of Jesus Christ, which is peace. 

 Aware of the value of peace, Pallotti advises his followers to avoid all occasions and situations that might cause them to lose the gift of peace, and asks them to take Jesus as their model of peace. That is why he says: ‘Tell me then, O my son, when you behold the infinite treasures of the Divine, will you have the courage to lose them rather than grant peace to your neighbour, rather than restrain the first impulses of anger and vengeance, rather than use a little violence against the rebellious passion of the irascible?’ 

 For Pallotti, it is not enough simply to avoid opportunities to disturb the peace; one must also become a peacemaker. ‘Ah, my son,’ he would say, ‘learn to be peaceful from your Brother, and from my divine Son Jesus: He is your divine model of peace; He proclaims and bestows peace upon all, and even upon His enemies; instead of launching the deserved arrows of vengeance, He implores, even in His agony, for peace and forgiveness. Remember, O son, that in Jesus you have not only the divine model who urges you to be peaceful, but you also find in him the grace, the virtue necessary to imitate him perfectly.” Pallotti advises his disciples to become “peacemakers” even in the details of community life.  In this vein, addressing a supposed disciple, he would say: ‘What I ask of you is this: if ever your inner peace were to be disturbed by any member of the Community, you shall endeavour to be  reconciled immediately.’   

 In keeping with the convictions of its Founder, the Union of the Catholic Apostolate, a gift of the Holy Spirit, plays its part in the Church’s mission to teach peace, to ‘forge’ it, and to bear witness to it throughout the world. Indeed, together with all people of good will, who are living images of charity in its truest sense, the Union will always remember that its mission is to build peace among peoples through its commitment to promoting justice, solidarity and the care of creation, without forgetting  interfaith dialogue.  

    Conclusion: ‘What should we do? (Luke 3:10–18) 

 After John had spoken, the soldiers—and not only they—asked him, ‘And what should we do?’ He  replied, ‘Do not use violence against anyone, do not make false accusations against anyone; and be content with your pay.’ Undoubtedly, John’s reply applies to each of us in the circumstances of life where the Lord has placed us. It is even more significant for us who live in the African Great Lakes region, which has been ravaged for over thirty years.   

 To become more truly peacemakers, we might add to John’s response the social perspective illustrated by Christ’s actions, which are founded on a love that transcends the minimum required by human justice: that is to say, giving others their due. We must arrive at a firm conviction that the inner logic of love goes beyond mere human justice to the point of giving what one possesses. We must strive for a ‘always more’ which implies the decision to love not in words or speech, but in deeds and in truth.  

And as if that were not enough, following the example of his Master, the disciple of Christ will go even  further, to the point of giving himself for his brothers. This is the price of authentic peace in God. 

   Questions for reflection  

 •    Am I aware of my mission in this world as a peacemaker? Do I have the courage to bring love   where there is hatred? How many times have I hesitated to offer forgiveness where there is offence?  

  •    Have you not missed good opportunities to ‘make peace’ because you lacked the courage to offer peace to your neighbour, because you did not suppress the first impulses of anger and vengeance, because you did not use a little restraint against the rebellious passion of the hot-tempered?  

  •    Would you be prepared to take a further step to move beyond the logic of loving not with words or speech, but in deeds and in truth?  

 Fr. Eugène NIYONZIMA, SAC 

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA 

Tel: (+39) Email: uacgensec@gmail.com

 Apostles for Today

April 2026

Unarmed Peace

“One who is slow to anger is better than a warrior,
and one who rules his spirit than one who takes a city.”(Prov 16:32)

 

This biblical verse offers a striking definition of strength. In a world that admires power, conquest, and military superiority, Scripture praises patience and self-mastery. The Word of God teaches that true victory lies not in conquering cities, but in conquering one’s own heart. This wisdom opens the door to understanding what “unarmed peace” truly means.

As we reflect in 2026 on the overarching theme of peace, we come to realize that peace is not merely a 

political issue or a diplomatic project. Peace concerns each of us personally. It must dwell in our hearts before it can take root in our nations. It is not something entrusted only to governments or international 

institutions. All of us are involved in living it and bringing it about. Today, many societies are once again speaking of rearmament. Wars and tensions generate fear. Nations strengthen their defenses, and people worry about security. In such a context, speaking of  “Unarmed Peace” may seem naïve or unrealistic. Yet the Gospel always points beyond purely human calculations.

    1. Disarmament and Freedom from Fear

Disarmament presupposes freedom from being ruled by fear. Fear is often the hidden engine of violence. When we are afraid, we tend to defend ourselves aggressively. We close doors and suspect others. Fear justifies hostility. Yet Jesus says to his disciples, “Peace be with you!” (Jn 20:19). He speaks these words when the disciples are locked inside, paralyzed by fear. His first gift is not a strategy, but peace. If Christ is truly with us, whom should we fear? The psalmist had already asked this question: “The Lord is my light and my salvation; whom shall I fear?” (Ps 27:1).

The presence of Christ does not remove difficulties, but it transforms our inner attitude. We are no longer prisoners of fear. Saint John Paul II repeatedly urged, “Do not be afraid.” Pope Francis emphasizes that peace is built not through isolation, but through dialogue and encounter. The Church consistently teaches that war is always a defeat for humanity, and that peace requires the courage that flows from trust in God.

Unarmed Peace begins with this spiritual freedom. If I believe that God walks with me, I no longer need to dominate others in order to feel secure. I can choose patience instead of aggression, understanding instead of suspicion.

    2. Is Unarmed Peace Possible?

Is unarmed peace truly possible? Human history seems to suggest a negative answer. Conflict repeats itself, and violence appears unavoidable. Yet the Resurrection offers a different response. The Risen Christ did not appear bearing weapons. He showed his wounds—not as signs of revenge, but as signs of love. He did not punish his persecutors. He proclaimed forgiveness. This is not weakness, but the power of God. Korean culture, shaped by both Confucian and Christian traditions, places great value on harmony. Yet outward harmony alone is not true peace. At times, conflicts are avoided and emotions suppressed in order to maintain social order. But this is not genuine peace. Unarmed peace does not mean remaining silent in the face of injustice. It means resisting injustice without hatred. The Church’s social teaching speaks of a “just peace.” Peace must be built upon justice and respect for human dignity. Disarmament does not mean indifference to evil. It is a deliberate refusal to respond to evil with another form of evil. It's worth looking at some numbers to understand the true extent of global military investment, which— just to look at the latest high-profile cases in the Euro-Mediterranean area—has failed to prevent Russia's invasion of Ukraine or Israel's disproportionate reaction to the Hamas terrorist massacre. 

St Vincent Pallotti emphasized that every baptized person is called to be an apostle. He believed that love is the foundation of all apostolic activity. He wrote that love must be “infinite,” reflecting the infinite love of God. This love is not an abstract idea; it takes concrete form in patience, forgiveness, and service. Today, his words resonate even more deeply. The renewal of society begins with renewed hearts. 

    3. Steps Toward Unarmed Peace  If unarmed peace is possible, how can we move toward it?

a) Disarming the Heart

The first battlefield is within us.  Anger, resentment, pride, and prejudice are inner weapons. Proverbs 

teaches that self-control is greater than military conquest. Through prayer, the Sacrament of Reconciliation, and participation in the Eucharist, we allow Christ to disarm our hearts. When I forgive 

someone who has wounded me, I lay down a weapon. When I choose not to speak harshly, I disarm a 

potential conflict. These small acts become seeds of peace.

b) Practicing Dialogue

Peace grows through listening. In a polarized world, dialogue is not easy. Social media amplifies division, and political discourse easily becomes aggressive. In my own experience in Korea, tensions arise between generations, political groups, and even within the Church. Yet when we sit together and listen sincerely, hostility diminishes. Dialogue does not erase differences, but it allows us to see one another as human beings. The Church constantly calls for a “culture of encounter.” Dialogue is a form of disarmament that transforms suspicion into understanding.

c) Promoting Justice

Peace cannot flourish where injustice reigns. Economic inequality, discrimination, and corruption generate invisible forms of violence. Working for justice is an essential part of building peace. This includes defending the dignity of life, caring for migrants, supporting families, and protecting creation. In Asia, rapid economic growth has lifted many out of poverty, yet it has also produced new inequalities. Christians are called to be signs of solidarity. St Vincent Pallotti stressed cooperation among clergy, religious, and lay people. Peace is not the task of isolated individuals, but of a united community. When we work together for the common good, structures of violence begin to weaken.

d) Praying for Peace

Prayer is not passive. Prayer shapes our hearts. When we pray for those we consider enemies, our 

perspective changes. Jesus commands us: “Love your enemies and pray for those who persecute you” (Mt 5:44). This may be the most radical form of disarmament. In the context of ongoing tensions on the Korean Peninsula, prayer for peace takes on a very concrete meaning. We know the pain of division. Families remain separated, and political systems differ. Yet prayer keeps hope alive. It reminds us that peace is ultimately a gift from God.

4. Peace as Virtue and Hope

Peace is not merely a social condition; it is a virtue. It is cultivated through patience, humility, and trust. Like all virtues, peace grows through practice. Peace is also hope. To believe in unarmed peace is to believe that love is stronger than violence. Christian hope is not optimism, but trust in God’s faithfulness.

St Vincent Pallotti urged believers to rekindle faith and love in the world. Reviving peace today is part of  that mission. When we live peacefully within our families and communities, we become credible witnesses.

5. A Personal Commitment

For me, unarmed peace is not an abstract theory. It challenges my daily life. How do I respond when I am criticized? Do I defend myself aggressively, or do I respond calmly? How do I treat those who disagree with me? Do I label them, or do I try to understand them? In a society marked by competition and rapid change, patience can appear as weakness. Yet Scripture tells us that the patient person is stronger than a warrior. This truth reshapes our understanding of success. Unarmed Peace does not deny legitimate self-defense or responsible governance. But it reminds us that lasting peace cannot be achieved by weapons alone. It begins in the human heart transformed by Christ.

Conclusion: Questions for Reflection

As apostles today, we are invited not only to speak about peace, but to live it. Peace is not someone else’s responsibility; it is ours.

    Let us ask ourselves:

What fears prevent me from living Unarmed Peace?

In what situations am I still holding inner weapons?

How can I practice more honest dialogue within my family and community?

What concrete act of justice can I commit to this month?

How does the presence of Jesus set me free from fear?

May the Lord grant us hearts that are patient rather than aggressive, courage instead of fear 

 Kim Luke 

                                                                                                                                                  

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA 

Tel: (+39) Email: uacgensec@gmail.com

 

 

Apostles for Today - March 2026

 

  UNION OF THE CATHOLIC APOSTOLATE

    Apostles for Today

      March - 2026 

         Thomas Philipp

 Political Peace:
A Service to Justice  

The Call for Peace in a Torn World 
Dear members of the Pallottine family, dear readers worldwide, we have dedicated this year 2026 to the general theme of “Peace.” After focusing on peace of the heart in January, we now broaden our perspective to the community, the coexistence of peoples, and the responsibility of those who are meant to shape our society: political peace.

    We live in a time when 56 armed conflicts are raging worldwide and over 100 million people are fleeing violence. As someone living in the heart of Europe -between Germany and Belgium - I see every day how fragile this peace is. Brussels, the seat of the most important European institutions as well as NATO, is not only a place of administration but a symbol of the effort to create a lasting peace order from the ruins of two world wars. Yet even here, we feel the tensions: the fear of external threats challenges us. It leads to social and societal division, which results in populism on both the left and right sides of the political spectrum. 

    Amidst this fragmentation, Pope Leo XIV reminds us of a radical concept: we need a peace that is “disarmed and disarming.” Political peace is not a utopia for “others,” but a reality that must dwell within each of us, as we are all involved in making it happen. 

The Biblical Foundation: Justice as the Path to Peace 
To understand how we can become “just people” for a political peace, a deeper look into Holy Scripture helps us: 

• Faithfulness to God's Law: “Great peace have those who love your law; in 
their path they find no stumbling block” (Ps 119:165). In a political context, this 
means that peace is not merely the result of treaties or deterrence. It grows 
where the common good and the divine order of justice are placed above selfinterested power motives. Whoever integrates the law of love into their political actions finds a firm path.

• The Armor of the Gospel: The Apostle Paul calls us to move forward not with weapons of steel, but with the “armor of righteousness” and the “zeal for the proclamation of the gospel of peace” (Eph 6:14-16). In a world calling for armament, the “shield of faith” is our most important defense to extinguish hatred. 

• Radical Love for Enemies: Jesus presents us with the greatest challenge: 

“Love your enemies and pray for those who persecute you” (Mt 5:44). In politics, 

this signifies a revolution: seeing the opponent not as an object of destruction, 

but as a partner in dialogue. This is “spiritual food” for the harsh reality of daily 

political life. 

Political Peace as a Service (Servizio) 

Political peace is inextricably linked to the concept of serving. Serving is an expression of love and humility that places the value of others above one's own interests. If politicians and citizens alike were to begin understanding politics as a service to one's neighbor, the logic of power would be transformed into a logic of responsibility. A “just person” in the political sense is someone who sees and heals the “structural wounds” of our society. From my political experience, for example in the European Parliament in Brussels, I know how important compromise is - not as a weakness, but as a high-level service to peace. It means standing up for those who have no voice - the victims of recession and violence, the poor in our cities, the forgotten elderly, the unheard, and the marginalized. 

•The Pallottine Impulse: “To become all things to all people” 

Saint Vincent Pallotti is a shining example for us. His motto “To become all things to all people” (farsi tutto a tutti) was not an empty phrase. He saw the presence of God in every human being, regardless of rank or origin. For our contemporary efforts toward political peace, Pallotti’s legacy means: 

• Acting Together: “The good done together is more lasting and effective,” our 

founder said. Political peace requires the “togetherness” of the entire human 

family. 

• Being a Sign of Unity: The UAC is called to renew the world with the power of 

apostolic love. If we model unity and respect within our own community, we will 

become credible actors for peace in the public sphere. 

How do we become “just people” for peace?

Political peace begins on a small scale. It manifests in our ability to forgive, to 

listen,   and to give without expectations. The bishops of the European Bishops' Conference “COMECE”, also based in Brussels, remind us that as Christians in Europe, we have a special responsibility to build bridges to other parts of the world. To be a “just person” for political peace today means: 

            • Having the courage to reject the logic of violence.   

            • Getting one’s “hands dirty” by entering into dialogue with those who                     think differently. 

    • Advocating for a just distribution of resources because, as Pope Francis said, peace is not just the silence of weapons but a life in abundance for all. 

 

Questions for Personal and Communal Reflection 

At the conclusion of this month of March, I invite you, dear Pallottine sisters and brothers, to reflect on the following questions: 

• Where do I experience tensions in my environment (family, neighborhood, 

    workplace, parish) resulting from different political views, and how can I         act as a "just person" to balance them? 

• What does the demand for a “disarmed peace” mean for my own language,     for example, on social media? 

• How can we as a Pallottine community promote the “common good” in our     local and European politics? 

• Where do I see signs of enduring hope for peace today—despite all the             crises? 

A Concrete Proposal 

Let us rediscover the Angelus prayer and pray it every day at 12:00 PM, as is the 

ancient custom and as Pope Francis recently urgently requested again. Let us 

specifically ask for wisdom and a “heart of flesh” for politicians and decision-makers worldwide, so that they may find paths toward reconciliation. 

May the peace of Christ dwell in our hearts and guide our actions in the world.  

  Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) Email: uacgensec@gmail.com

Apostles for Today - February 2026

 

UNION OF THE CATHOLIC APOSTOLATE

APOSTLES FOR TODAY

FEBRUARY 2026

Luca Liverani

 Peace in the society

Russia's brutal invasion of Ukraine. America's unpredictable estrangement from Europe, between disengagement in defense, delegitimization of international organizations, expansionist aims on Greenland. The harrowing massacres of civilians in the Holy Land. Everything seems to threaten the peace the West has enjoyed for 80 years.

Everything around us tells us that rearmament is inevitable, that arsenals must be replenished, that even the return to compulsory military service must be reconsidered. Obviously, this will come at the cost of cuts to public resources for healthcare (despite post-pandemic promises), welfare, education, and research. A nearly unanimous chorus, cutting across political lines. And anyone who expresses doubts is branded "deluded and unrealistic," at best. Or "Putinist" or "pro-Hamas," at worst. A single, gloomy, and resigned line of thought that challenges everyone's conscience. Especially that of Christians, raised on the pontifical  teaching that, for over a century, has warned that "war is an adventure with no return" and that the industrial development of the defense sector is a "market of death."

Naturally, then, we return to the source of our faith. And in its astonishing relevance, the Gospel says things much more realistic than some would have us believe. Among many, the most direct is perhaps the passage from the
Sermon on the Mount on the Beatitudes. The evangelist writes (Matthew 5:9): "Blessed are the peacemakers, for they will be called children of God." Jesus' peace, we know, is not just the absence of war. It is love for one's neighbor, harmony with the Creator, the joy of feeling loved as children. But it is also—without a doubt—the absence of conflict.

And so "peacebuilding," I believe, is a complex but concrete and realistic guideline that also applies to politics, and it's no coincidence that Popes often define it as "the highest form of charity." A much more realistic approach, then, than those who believe war can resolve international disputes. For at least 80 years, the facts show, no war has made a country better than before. 

 Afghanistan, Iraq, Syria, Libya... A long list of failures, lives destroyed,
regions condemned to chronic violence and chronic instability.

And so it is false, misleading, and unrealistic to repeat, "If you want peace, prepare for war." The writer Vegetius wrote this in the 4th century AD: "Si vis pacem, para bellum." Nearly 2,000 years later, this maxim is still used, even by some governments, to justify massive military investments in the eyes of taxpayers. It is a maxim that must be contextualized within the culture of the time, that of a great civilization of the past, founded, however, on violence and slavery.

The Romans themselves knew this well. Let's not forget that the "Pax Romana" was very different from today's concept of peace. The Romans themselves knew this well. "Ubi solitudinem faciunt, pacem appellant," where they make a desert, they call it peace, wrote Tacitus in 97 AD. And so "building peace by preparing for war" is an interpretation that not only ignores two millennia of Christianity and many centuries of humanist culture and civilized conquests, but is also out of touch with reality. Simply because "deterrence," the fear of an adversary armed to the teeth, no longer works, assuming it ever worked. The facts speak for themselves. 

It's worth looking at some numbers to understand the true extent of global military investment, which—just to look at the latest high-profile cases in the Euro-Mediterranean area—has failed to prevent Russia's invasion of Ukraine or Israel's disproportionate reaction to the Hamas terrorist massacre.

Let's consider the bloody Russian-Ukrainian conflict. Let's set aside, for a moment, the eight years of "lowintensity" conflict in Russian-speaking areas, ignored and underestimated by the international community.   Let's limit ourselves to the tragic date of February 24, 2022, when columns of Russian armored vehicles headed for Kiev, aiming to decapitate the unwelcome government and replace it with a pro-Russian one. A scenario, incidentally, recently revisited in Latin America. The Russian "blitzkrieg," however, failed and, with massive NATO support, transformed into a devastating war of position, which is still ongoing. If deterrence theory were to lend credence, the Kremlin would have decided to attack a de facto European country by taking advantage of a weakness in the Atlantic Alliance. But is that so? Not at all.

To assess the scale of military investments by the two opposing sides at the time of the invasion, we can rely on the valuable work of SIPRI, the Stockholm International Peace Research Institute. This authoritative research center tells us that in 2022, Russia spent $86 billion on its armed forces. Nearly triple Italy's $33 billion, for comparison. More than the United Kingdom's $68 billion, Germany's $56 billion, and France's $54 billion. And the United States? At the time of the Russian invasion of Ukraine, Washington spent $877 billion on its armed forces.

 Yes, ten times Moscow's spending. Not only that, but NATO as a whole—America plus Europe—had allocated a whopping $1.232 trillion to its armed forces. That is, fourteen times Russia's spending, 54% of all global military spending. An  overwhelming military force, then. But it did not in the least prevent the Kremlin,
evidently guided by different strategic considerations, from carrying out its brutal aggression against Ukraine.

And today? Russia has multiplied its investments exponentially, thanks to its energy resources and China's assistance, which have allowed it to withstand the wave of Western economic sanctions. In 2024, Moscow nearly doubled its military spending, to €149 billion, a staggering 7.4% of gross domestic product. The growth in the NATO area is similar: the United States is approaching the impressive figure of €997 billion, or €3.45 billion of GDP. And the Atlantic Alliance as a whole is €1,506 billion, €274 billion more in two years. An impressive deterrent. It's a shame that no one today would have the intellectual honesty to claim we live in a safer world. Clearly, weapons don't create security.

Deterrence has also failed in Israel, which in 2024 spent €23 billion, a full 4.5% of its GDP, more than its American ally. For years, addressing the Palestinian issue solely with a muscular and repressive approach, rather than seeking a laborious and complex political and diplomatic solution, has led to devastating results for
all to see. First, the success of the Islamists of Hamas, initially cynically and recklessly supported by the Tel Aviv government, in an effort to delegitimize the Palestinian National Authority. Then came the massacre of October 7th. Then came Israel's devastating response, including attempts at ethnic cleansing and accusations of genocide. This has had repercussions throughout the Middle East, and tragic resurgences of anti-Semitism around the world.

There are calls for rearmament, as if the arsenals were empty. Some have calculated that 600 nuclear warheads would be enough to wipe out the entire human race on Earth. Today, there are 12,000, twenty times as many, stored in nine countries. Overflowing warehouses of lethal weapons have failed to slow the wars in recent years. None of the governments that have unleashed bloody conflicts, massacres of civilians, and destruction of economies and ecosystems have been intimidated by the presence of missiles, tanks, and fighter-bombers
in opposing countries. And so, in an era that, for the first time in human history, has the scientific knowledge, technology, and resources to combat hunger,  poverty, epidemics, underdevelopment, and the climate crisis, governments continue to divert funds from the construction of a peaceful society.

Precisely at a time when "warmongering" thinking marginalizes those who hold different views, citizens who care about peace—Christians in particular—are called to make an extra effort to change a widespread culture that views rearmament as vital for states. This is the war economy. An approach that contrasts with the one
wisely chosen in Italy by the founders of the Republic after World War II. Article 11 of the Italian Constitution states: "Italy repudiates war as an instrument of aggression against the freedom of other peoples and as a means of resolving international disputes." War is a last resort, never a political instrument like any other. 

The truth is that armed conflicts don't arise out of nowhere, due to the madness or wickedness of the autocrat in power, but are the consequence of specific political choices, adopted globally: unbridled capitalism, imperialism, neocolonialism, resource hoarding, climate change. Ever-decreasing funding for diplomacy, the fight against inequality, and the fight against global warming. Ever-increasing money for the purchase of instruments of death and destruction. Then, when the outcomes of these policies lead to the predictable outbreak of conflict, we are told that "war is inevitable." A lie. All the popes have been repeating it for decades, essentially unheard, calling the economic system that seeks only profit a "structure of sin" and the military industrial sector a "market of death."

As Christian "peacemakers," we can and must begin to spread a different narrative. To tell the story that war does not solve problems, but worsens them. That deterrence doesn't work, but only serves to enrich the arms industry. That in our communities of believers, we cannot simply take from the Magisterium what we like, but must also consider peace as an inescapable commitment on a par with solidarity, the defense of life, and the protection of creation. We can collaborate on the many initiatives that contribute to building a more just and
war-free society. We must work against poverty and inequality, for the environment, people's rights, health, development cooperation, ethical finance, and disarmament.

I can tell you how, in my life as a reporter, I have met, in very diverse and unpredictable contexts, wonderful people whose actions have enabled them to shine a light in the darkness of suffering and pain. Women and men, young and old. Christians, Jews, even non-believers, who sometimes have much to teach, through their actions, to those of us who don't always live our faith consistently.
They are witnesses who rightfully are peacemakers, people who have been fighting for years against nuclear rearmament, against the arms race, because the money spent on this could be used much more effectively to address and resolve what the United Nations calls the "Sustainable Development Goals," for which there is never enough money: hunger, disease, illiteracy, gender inequality, the climate crisis, because we prefer to invest in war.

It is a people of women and men of good will who tenaciously organize, demonstrate, lobby politicians, and strive for cultural change every day. Peacemakers capable of organizing even large-scale anti-war demonstrations in the streets, and at the same time setting up "peace caravans" to collect aid and deliver it to the bombed civilian populations.

And, moreover, we can pray; we must not stop praying. With tenacity and obstinacy. To ask God for the impossible. So that, through the intercession of Mary, Queen of Peace, he may touch the hearts of the powerful and convert them, caress and comfort the victims of war, and free us from the evil of war.

Suggestions for community reflection:                               

1. How can we make the teaching and witness of peacemakers relevant today?

2. Today, how can we be a sign of peace and goodness?   

            

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) Email: uacgensec@gmail.com