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

Apostles for Today -January 2026

           Union of Catholic Apostolate 

APOSTLES FOR TODAY
JANUARY 2026

Gabriella Acerbi

«Peace be with you all: towards an 'unarmed and 
disarming' peace»

Message for the World Day of Peace on 1 January 2026
Peace of heart

"Peace be with you all: towards an 'unarmed and disarming' peace" is the theme chosen by Pope Leo XIV for the World Day of Peace. The message invites the entire human family to reject the logic of violence, war and armed deterrence, in order to rediscover an authentic peace, rooted in love, justice and solidarity.

The peace proposed by the Pope is "disarmed", because it is not based on the threat or accumulation of weapons, and at the same time "disarming", as it is capable of resolving conflicts, generating trust and reconciling hearts. The message recalls personal and collective responsibility: it is not enough to desire peace, it is necessary to incarnate it in daily life, through a nonviolent lifestyle, attentive to the visible and structural wounds that run through our societies. (cf Vatican News, 18 December 2025) With this announcement from Vatican News, we too open our new year of Apostles for today.  

With the General Secretariat and the General Coordination Council, we have thought of Peace as a general theme to be pursued during this year, a theme declined in many aspects that highlight how today it is more necessary than ever to consider peace not as something that concerns others, or unattainable, but as a reality that can and must dwell in everyone, because we are all involved in living
it and making it happen.

But what can we do to build and concretise our desire for peace....
Currently, there are 56 active conflicts of varying extent and intensity in the world, involving, more or less directly, over 92 countries, while over 100 million people have been forced to migrate to escape the violence.  

In this disastrous situation, a key word that can help us contribute to building peace is prayer. However, we have been praying for peace for a long time, in various ways, on various occasions; the Pope constantly reminds us of this, but peace is slow to come, it does not come. 

Faith makes us believe that in any case the Lord will carry out his plan for peace and we also believe that prayer can change people, it can change ourselves. 

Pope Leo in his speech in the presence of religious leaders at the Colosseum - in Rome on October 28, 2025 - assures us: "we have faith that prayer changes the history of peoples." Faith, therefore, sees this  desire for peace fulfilled.

 I recently came across a very symbolic image that I propose to you:

This image makes us understand how peace is hanging by a thread, but the Family of Nazareth is also hanging by that thread, accepting to live the same experience as us, sharing our expectation and accompanying our situation. Their presence and their involvement tells us that we must not be afraid, lose hope because with them, with us there is Jesus, the only reference point in our lives. 

In this time, in the today of our lives, however, we  can do more of our part to achieve peace, praying together. 

Let's add, then, a second keyword: together. 
This is an inclusive way of praying that does not set limits and distinctions, and is already convenient in itself, because "Reason and experience demonstrate that the good done individualistically is usually lacking and of limited duration. "Even the best efforts of individuals cannot be successful unless they are united and directed to a common goal." as St. Vincent Pallotti said. (Cf OOCC IV 122-123).

But the most specific theme of this first Apostles for Today of 2026 concerns: peace of heart.

"Peace I leave with you, my peace I give to you. Not as the world gives, I give it to you. Do not let your hearts be troubled, neither be afraid." (John 14:27)

These are the words of Jesus that show us how the need for peace, the peace that appeases the wounded heart and animates it, is not what we/the world think it should be, no! it is another peace, it is the peace of Jesus.

It is the peace that is based on communion despite differences, on encounter, on dialogue, on the openness of each one to the other; to that other in front of whom we are willing to lose a little of ourselves, to get our hands dirty, to lose our "serenity" and our quiet life.

Let us allow peace to grow within us as harmony, through gestures, words, attitudes. And if the peace of Christ lives in our hearts, everything changes!

 But the most specific theme of this first Apostles for Today of 2026 concerns: peace of heart.

"Peace I leave with you, my peace I give to you. Not as the world gives, I give it to you. Do not let your hearts be troubled, neither be afraid." (John 14:27)

These are the words of Jesus that show us how the need for peace, the peace that appeases the wounded heart and animates it, is not what we/the world think it should be, no! it is another peace, it is the peace of Jesus.

It is the peace that is based on communion despite differences, on encounter, on dialogue, on the openness of each one to the other; to that other in front of whom we are willing to lose a little of ourselves, to get our hands dirty, to lose our "serenity" and our quiet life.

Let us allow peace to grow within us as harmony, through gestures, words, attitudes. And if the peace of Christ lives in our hearts, everything changes!

The message for the World Day of Peace reminds us that reconciling hearts is our responsibility, personal and collective at the same time, and this is achieved by embodying in daily life a lifestyle that puts itself at the service of others. Here, then, is another key word: serve.

Serving is an act that goes beyond simply fulfilling one's duties. It is a profound expression of love and humility. When we serve, we put the good of others above our own personal interests, and it is in this gesture that we reveal the true meaning of human greatness.

Serving does not diminish anyone, on the contrary, it elevates the soul and purifies the heart. Those who serve with joy transform the environment around them, spreading goodness and the barriers built fall.

Love. And his heart, filled with this presence, was at peace: My God, God all, all, all, all God! (cf. OOCC X 277; 482) 

In St. Vincent we have the model of service: "to become all things to all men" at every moment of the day, because in everyone he met, in every event or circumstance he saw the presence of God, infinite.

Pope Francis also exhorts us to make peace real in us and among us: "Peace can be built if we begin to be at peace with ourselves – at peace within, in our hearts – and with those who are close to us, removing the obstacles that prevent us from taking care of those who are in need and destitution. (…) Peace is in life: it is not only the absence of war but it is a life rich in meaning, set up and lived in personal fulfillment and fraternal sharing with others."1 (Cf Meeting with 137 Schools of Peace. Avvenire-Rome 7, 19 April 2024).

In daily life, it will be our patience, our ability to forgive and understand, to share, to listen, to give without expectations, to create opportunities for reconciliation to the point of loving even our enemy, that will make the difference.

Getting to know each other in order to discover the positive that is in each one; listen to and understand each other; to look at each other with love, covering with mercy any mistakes; to accept one another in order to build a common basis of respect, esteem and mutual trust.

What a program of life - another key word - which questions the whole Pallottine Family, in the first place, internally and, then, in its relations with the outside world!

To be all this, I believe that once again we must not disregard what St. Vincent dreamed of: to renew the Church, the whole world, with the strength of apostolic love and to become a sign of unity, hope, peace and salvation for all men and women. Who can stop us from doing it? Who can stand in our way if we want to live like this? No one, only ourselves.

Prayer, togetherness, service, life program: these are the key words that we have shared so that, if we start to live them, peace of heart can be realized.

May this year 2026 bring with it the gift of peace: for each one and for the world; inner peace and peace of words, intentions and relationships. True peace to be recognized and restored.Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA  Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com 

Suggestions for community reflection: 

1. How can we be protagonists of a change towards peace in our daily lives?2. What does the experience in San Vincenzo Pallotti tell us? 

3. Do we have hope for peace? 

4. Proposal: A daily commitment to peace. 

Every day at 12:00 noon, let us join the Universal Church in theAngelus prayer, wherever we are: at home, at work, where we can, and let us also recite a specific prayer for peace of heart.

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA 

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

Apostles for today - November 2025

 Apostles for today 

 November 2025 

 

“The Lord Ascends Amid Shouts of Joy”
Jubilee of Choirs

The choir is a symbol of the joyful Church: many members forming one body, each cooperating for the good of all and for the ultimate purpose — the praise of God. Every time our choir gathers, something mysterious yet simple takes place: many different voices, with unique tones and personal stories, weave together into a single harmony, forming one united song. It is a concrete sign that the Holy Spirit continues to work in the Church, transforming diversity into communion.

“The Lord ascends amid shouts of joy.” The Ascension of the Lord is not an absence, but an elevation that draws all humanity with Him. It is the feast of a Presence that does not abandon us, but opens heaven for us and calls us to look higher — to live our faith in the key of praise. Song rises to heaven as a prayer that lifts the mind and heart to God.

For years, with the “Madonna della Libera” Choir, I have experienced that liturgical singing is not a mere “decoration” of the Mass, but a privileged path to encounter God. Every time we sing, I feel that the Lord uses our voices to speak to people’s hearts. Even when rehearsals are tiring, when strength is lacking, or intonation is imperfect — something happens: the community prays with us.
St. Vincent Pallotti wrote: “everything that is good, holy, and beautiful must be directed toward making God known and loved.” And this is precisely what we live through liturgical song: art at the service of faith, beauty that becomes an instrument of evangelization.

The choir does not sing for itself, but to lead everyone to an encounter with the Risen Christ, who ascends and carries us with Him into the joy of the Father. Song moves upward and outward — as praise to God and as a means of communion. Singing together strengthens bonds of unity and fraternity. No voice dominates; none is superfluous. Even the most timid voice has its place in God’s musical design.

During rehearsals, between a smile and a chord to be fixed, something precious is built: fraternity. It is a small workshop of a synodal Church, where we learn to listen, to harmonize, to make room for one another.

I often think that the choir is a living image of the Christian community: if each sings on their own, the result is confusion; but when we listen to one another and attune not only our voices but also our hearts, harmony is born. And that harmony becomes a proclamation: the Lord ascends amid songs of joy — not because everything is fine, but because even amid limits and fatigue we can offer a song of faith. And it is within that faith that God becomes present.

St. Vincent Pallotti urged us to never extinguish hope, writing: “The charity of Christ impels us to bring everywhere the light of the Gospel, so that no one may remain without hope.”
During the Jubilee of Choirs, this call resounds strongly: every voice, every note, every act of love lived in liturgical service is a small light shining in the darkness of the world. As a choir director, I feel that my task is not only to help others sing well, but to help each person discover their own spiritual voice. Every rehearsal is also a small exercise of faith: we learn to trust, to wait, to be guided by the Holy Spirit.

For this reason, the Jubilee of Choirs is an opportunity to renew our mission: to sing in order to evangelize, to sustain the liturgy, to transmit the joy of faith. And every time the Lord ascends among our songs, the whole Church rises with Him.

“The Lord ascends amid shouts of joy” is not just a title; it’s a path, a call. It’s the experience of every choir that, despite difficulties, continues to sing, knowing that every note offered with love reaches the heart of God. May the Queen of Apostles and St. Vincent Pallotti help us to let the song of hope resound in the Church and in the world.

For personal and community reflection:

1. How do I live my service in the choir: as a technical commitment or as a form of prayer and
    missions?

2. How does singing help my community experience the joy of the Risen Lord?

3. What off key notes (fatigue, tension, misunderstandings) can I transform into opportunities
    for communion and growth?

4. How can I help others discover the beauty of singing as an instrument of faith?

Marco Rosiello
Director of the “Madonna della Libera” Choir, Melizzano (BN)

 

 Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA
Tel: (+39) 393.556 0794 E-mail: uacgensec@gmail.com

Apostles for Today - October 2025

Apostles for Today

 

OCTOBER 2025

“Let these little ones come to me.”

Jubilee of the Educational World

October is a special time when we celebrate Missionary Month worldwide. We remember that the Church is present in different realities and missionary frontiers, proclaiming God's love, touching lives and hearts, reviving faith, love, hope, and transforming realities. As a Church, we will have the opportunity to celebrate several jubilees: the Jubilee of the Missionary World, the Jubilee of Migrants, the Jubilee of Consecrated Life, the Jubilee of Marian Spirituality, and, on October 31, the Jubilee of the World of Education, with the theme: Let the children come to me.

For us Brazilians, in addition to all this wealth, on October 12 we celebrate the patron saint Nossa Senhora Aparecida and Children's Day; on October 15, highlighting the importance of the educational mission, we celebrate Teachers' Day.

When I think about the world of education, the first image that comes to mind is that of children, as fertile and genuine ground where the entire educational journey begins. Who among us, in our reality, whether family or school, at work or on a mission, does not encounter a child? Who among us does not feel their heart warm and their eyes shine when they remember their childhood? What feelings are present in your heart at this moment? What do you remember most? What made the biggest impression? Who helped you take your first steps, holding your hand firmly? What can I learn today from the way of “being a child”?

Jesus teaches us, “Let the children come to me, and do not hinder them, for to such belongs the kingdom of heaven” (cf. Mt 19:14). In the historical context of this passage, children had a low social status. Jesus, with his divine pedagogy, reverses values and breaks the paradigms of the time, inverting the logic of the “important” people. The Kingdom is a gift, which is welcomed with trust, and the community must make way for it, not erect barriers (“do not hinder them”). This scene is an icon of grace, for the Kingdom is received, not conquered. It also expresses ecclesial hospitality: welcoming and protecting the little ones, learning trust from them, and making the ecclesial body a place where no one is prevented from coming to Christ. The Church's teaching tells us to go beyond the scene and bring this gesture of Jesus into our pastoral work, which is a beautiful example for every missionary apostle. “Let the children come to me” is a universal call to embrace “being a child,” and this includes humility, trust, and purity. The heart of a child is fertile ground for receiving the Word of Christ and his teachings, thus breaking down the barriers that form throughout life.

The mission of the Church is driven and enlightened by the Word of God, whose duty is to protect, educate, welcome, and love the little ones, recognizing the presence of God in every glance. As Christians, we are motivated to promote evangelizing actions, with safe places to educate in the faith, and to transmit the Good News of the Gospel to little ones, to open, beyond the doors of the Church and catechesis, the door of the heart to welcome God's grace where we are working in the evangelizing mission.

In this way, we can transform consciousness and freedom, cultivating the joy that comes from God, and promoting encounters that lead to encounters with God Himself. The Church learns a lot from children.

Saint Vincent Pallotti, in the heart of 19th-century Rome, saw the streets, parishes, and schools as places of education through his sensitive and active gaze. His pastoral vision united mercy, charity, hope, faith, and organization. Pallotti promoted catechesis, night schools, lively oratories, visits to families, and partnerships with benefactors to promote the education of the poorest. The goal was not only to transmit content, but to humanize and awaken the awareness that every baptized person is called to holiness and the apostolate. He educated by involving priests, consecrated persons, and laypeople, women and men as co-responsible, children and young people as protagonists, and charity as a living and effective method in the mission. His witness teaches us to love and serve with joy.

Pallotti articulated faith and life, prayer and social commitment, school of the soul and school of the hands.

His pedagogy was one of closeness, his language was accessible, he educated for freedom. He realized that true Christian education was when a person discovered their place in the Father's mission, allowed themselves to be shaped by Christ, and with him understood that “all are called” and all can cooperate in the mission of the Church.

As a Pallottine Sister, I have worked (and continue to work) in the field of education since I began my vocational journey with the Sisters. In the early years of my training, I worked as a young apprentice at a state school in Paraná, and I learned about different realities during internships at a daycare center in Rio de Janeiro, at the Instituto Apostolado Católico school in Argentina, and at the Colégio Cenáculo school in Porto Alegre. I have now been at Colégio Fátima in Santa Maria for three years, working in catechesis and school pastoral care.

I admit that I have always avoided being in schools because I did not feel capable of working in education, but the more I run away, the closer I get and the more I am enchanted by the beauty of this noble mission. Today, in my journey and in my educational life, I realize that educating in the Pallottine way means walking with your feet firmly planted in reality and your eyes fixed on Jesus.

Anchored in the Word, in the sacraments, and in community life, nourished by Divine grace through the action of the Holy Spirit, we can be great collaborators in creative and missionary action, in dialogue with digital culture, in cooperation between generations, and in sharing experiences of faith. In practice, education is a path of listening and welcoming, just like Jesus, cultivating a “pedagogy of tenderness” that unites love, gentleness, and firmness, where each activity is an experience of encounter (with God) and mission (with others). Thus, obeying the word of Jesus and inspired by the Pallottine charism, let us allow the little ones to come to Christ and, with them, we will rediscover the simple, light, and uncluttered path to the Kingdom of Heaven.

 Sr. Aline Cecilia Moreschi, CSAC

Piazza San Vincenzo Pallotti, 204 00186 Roma, ITALIA

Tel: (+39) 393.5560794 E-mail: uacgensec@gmail.com