SFO International Council - Weekly edition
Volume: 6 - N. 2 - 2000 - January - II
From: http://Vatican.va
(Part II)
13. "Peace on earth to those whom God loves!" From the problem of war, our gaze naturally turns to another closely related issue: the question of solidarity. The lofty and demanding task of peace, deeply rooted in humanity's vocation to be one family and to recognize itself as such, has one of its foundations in the principle of the universal destination of the earth's resources. This principle does not delegitimize private property; instead it broadens the understanding and management of private property to embrace its indispensable social function, to the advantage of the common good and in particular the good of society's weakest members.(2) Unfortunately, this basic principle is widely disregarded, as shown by the persistent and growing gulf in the world between a North filled with abundant commodities and resources and increasingly made up of older people, and a South where the great majority of younger people now live, still deprived of credible prospects for social, cultural and economic development.
No one should be deceived into thinking that the simple absence of war, as desirable as it is, is equivalent to lasting peace. There is no true peace without fairness, truth, justice and solidarity. Failure awaits every plan which would separate two indivisible and interdependent rights: the right to peace and the right to an integral development born of solidarity. "Injustice, excessive economic or social inequalities, envy, distrust and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding war" .(3)
14. At the beginning of a new century, the one issue which most challenges our human and Christian consciences is the poverty of countless millions of men and women. This situation becomes all the more tragic when we realize that the major economic problems of our time do not depend on a lack of resources but on the fact that present economic, social and cultural structures are ill-equipped to meet the demands of genuine development.
Rightly then the poor, both in developing countries and in the prosperous and wealthy countries, "ask for the right to share in enjoying material goods and to make good use of their capacity to work, thus creating a world that is more just and prosperous for all. The advancement of the poor constitutes a great opportunity for the moral, cultural and even economic growth of all humanity" .(4) Let us look at the poor not as a problem, but as people who can become the principal builders of a new and more human future for everyone.
The urgent need to rethink the economy
15. In this context we also need to examine the growing concern felt by many economists and financial professionals when, in considering new issues involving poverty, peace, ecology and the future of the younger generation, they reflect on the role of the market, on the pervasive influence of monetary and financial interests, on the widening gap between the economy and society, and on other similar issues related to economic activity.
Perhaps the time has come for a new and deeper reflection on the nature of the economy and its purposes. What seems to be urgently needed is a reconsideration of the concept of "prosperity" itself, to prevent it from being enclosed in a narrow utilitarian perspective which leaves very little space for values such as solidarity and altruism.
16. Here I would like to invite economists and financial professionals, as well as political leaders, to recognize the urgency of the need to ensure that economic practices and related political policies have as their aim the good of every person and of the whole person. This is not only a demand of ethics but also of a sound economy. Experience seems to confirm that economic success is increasingly dependent on a more genuine appreciation of individuals and their abilities, on their fuller participation, on their increased and improved knowledge and information, on a stronger solidarity.
These are values which, far from being foreign to economics and business, help to make them a fully "human" science and activity. An economy which takes no account of the ethical dimension and does not seek to serve the good of the person - of every person and the whole person - cannot really call itself an "economy" , understood in the sense of a rational and constructive use of material wealth.
17. The very fact that humanity, called to form a single family, is still tragically split in two by poverty - at the beginning of the twenty-first century, more than a billion four hundred million people are living in a situation of dire poverty - means that there is urgent need to reconsider the models which inspire development policies.
In this regard, the legitimate requirements of economic efficiency must be better aligned with the requirements of political participation and social justice, without falling back into the ideological mistakes made during the twentieth century. In practice, this means making solidarity an integral part of the network of economic, political and social interdependence which the current process of globalization is tending to consolidate.
These processes call for rethinking international cooperation in terms of a new culture of solidarity. When seen as a sowing of peace, cooperation cannot be reduced to aid or assistance, especially if given with an eye to the benefits to be received in return for the resources made available. Rather, it must express a concrete and tangible commitment to solidarity which makes the poor the agents of their own development and enables the greatest number of people, in their specific economic and political circumstances, to exercise the creativity which is characteristic of the human person and on which the wealth of nations too is dependent.(5)
In particular it is necessary to find definitive solutions to the long - standing problem of the international debt of poor countries, while at the same time making available the financial resources necessary for the fight against hunger, malnutrition, disease, illiteracy and the destruction of the environment.
18. Today more than in the past there is an urgent need to foster a consciousness of universal moral values in order to face the problems of the present, all of which are assuming an increasingly global dimension. The promotion of peace and human rights, the settling of armed conflicts both within States and across borders, the protection of ethnic minorities and immigrants, the safeguarding of the environment, the battle against terrible diseases, the fight against drug and arms traffickers, and against political and economic corruption: these are issues which nowadays no nation is in a position to face alone. They concern the entire human community, and thus they must be faced and resolved through common efforts.
A way must be found to discuss the problems posed by the future of humanity in a comprehensible and common language. The basis of such a dialogue is the universal moral law written upon the human heart. By following this "grammar" of the spirit, the human community can confront the problems of coexistence and move forward to the future with respect for God's plan. (6)
The encounter between faith and reason, between religion and morality, can provide a decisive impulse towards dialogue and cooperation between peoples, cultures and religions.
19. "Peace on earth to those whom God loves!" Looking to the Great Jubilee, Christians throughout the world are committed to the solemn commemoration of the Incarnation. Listening again to the proclamation of the Angels in the heavens above Bethlehem (cf. Lk 2:14), they commemorate the Incarnation in the knowledge that Jesus "is our peace" (Eph 2:14), the gift of peace for all people. His first words to the disciples after the Resurrection were: "Peace be with you"(Jn 20:19, 21, 26). Christ came to unite what was divided, to destroy sin and hatred, and to reawaken in humanity the vocation to unity and brotherhood. Therefore, he is "the source and model of that renewed humanity, imbued with brotherly love, sincerity, and a peaceful spirit, to which all aspire".(7)
20. During this Jubilee Year, the Church vividly remembers her Lord and intends to confirm her vocation and mission to be in Christ a "sacrament" or sign and instrument of peace in the world and for the world. For the Church, to carry out her evangelizing mission means to work for peace. "The Church, then, God's only flock, like a standard lifted high for the nations to see, ministers the Gospel of peace to all mankind as she makes her pilgrim way in hope towards her goal, the fatherland above".(8)
For the Catholic faithful, the commitment to build peace and justice is not secondary but essential. It is to be undertaken in openness towards their brothers and sisters of other Churches and Ecclesial Communities, towards the followers of other religions, and towards all men and women of good will, with whom they share the same concern for peace and brotherhood.
21. It is a sign of hope that, despite many serious obstacles, initiatives for peace continue to spring up day by day, with the generous cooperation of many people. Peace is a building constantly under construction. The building up of peace involves:
- parents who are examples and witnesses of peace in their families, and who educate their children for peace;
- teachers who are able to pass on the genuine values present in every field of knowledge and in the historical and cultural heritage of humanity;
- working men and women, who are committed to extending their age-old struggle for the dignity of work to those present-day situations which, at the international level, cry out for justice and solidarity;
- political leaders who put at the heart of their own political activity and of that of their countries a firm and unwavering determination to promote peace and justice;
- those in International Organizations who, often with scarce resources, work in the front line where being "peace-makers" can involve risking their own personal safety;
- the members of Non-Governmental Organizations who, in different parts of the world and in the most varied situations, are dedicated to preventing and resolving conflicts through research and activity;
- believers who, convinced that authentic faith is never a source of war or violence, spread convictions of peace and love through ecumenical and interreligious dialogue.
22. I am thinking particularly of you, dear young people, who experience in a special way the blessing of life and have a duty not to waste it. In your schools and universities, in the work-place, in leisure and sports, in all that you do, let yourselves be guided by this constant thought: peace within you and peace around you, peace always, peace with everyone, peace for everyone.
To the young people who, unfortunately, have known the tragic experience of war and who harbour sentiments of hatred and resentment I address this plea: make every effort to rediscover the path of reconciliation and forgiveness. It is a difficult path, but it is the only one which will enable you to look to the future with hope for yourselves, your children, your countries and all humanity.
I will have an opportunity to return to this dialogue with you, dear young people, when we meet in Rome next August for the Jubilee celebration of World Youth Day.
Pope John XXIII in one of his last public addresses spoke once more to "men of good will", asking them to commit themselves to a programme of peace based on "the Gospel of obedience to God, mercy and forgiveness". He went on to say: "without a doubt the bright torch of peace will run its course, igniting joy and pouring light and grace into the hearts of people throughout the world, helping them to discover beyond all frontiers the faces of brothers and sisters, the faces of friends".(9) May you, young people of the Year 2000, see in others, and help them to see, the faces of brothers and sisters, the faces of friends!
In this Jubilee Year, when the Church will commit herself to prayer for peace through solemn intercessions, we turn with filial devotion to the Mother of Jesus. Invoking her as the Queen of Peace, we ask that she generously bestow on us the gifts of her maternal goodness and help the human race to become one family, in solidarity and peace.
From the Vatican, 8 December 1999
Notes:
(2) Cf. John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 30-43: AAS 83 (1991), 830-848.
(3) Catechism of the Catholic Church, 2317.
(4) John Paul II, Encyclical Letter Centesimus Annus (1 May 1991), 28: AAS 83 (1991), 827-828.
(5) Cf. John Paul II, Address to the Fiftieth General Assembly of the United Nations Organization (5 October 1995), 13: Insegnamenti XVIII, 2 (1995), 739-740.
(6) Cf. ibid., 3: loc. cit. 732.
(7) Second Vatican Ecumenical Council, Decree on the Missionary Activity of the Church Ad Gentes, 8.
(8) Second Vatican Ecumenical Council, Decree on Ecumenism Unitatis Redintegratio, 2.
(9) Address on the occasion of the award of the Balzan Prize (10 May 1963): AAS 55 (1963), 455.