True peace cannot be built on the thought of human brotherhood. It is Jesus Christ who is the Prince of Peace; therefore, too Him, peaceful coexistence among men is simply a specified delusion.
Pope Francis gave a speech on 11 May to the participants of the planet gathering on Human Brotherhood. He stated that human brotherhood could be the basis of planet peace.
War is simply a fraud. War is always a failure, as is the thought of global safety based on strong deterrence. It's another scam. To guarantee lasting peace, we must return to the designation of our common humanity and put brotherhood at the centre of human life," he said. “This is the only way we can make a model of coexistence capable of securing the future for the human family. Political peace needs peace of heart so that people can meet in the belief that life always prevails over all forms of death," he said.
The problem is that this does not correspond to the earlier teaching of the Church, which only in Jesus Christ saw the actual foundation of peace. Pope Pius XII spoke very clearly about this.
To clarify this issue, we callback a passage from Paul Chmielewski's book “New Antichrist Powers” on the issues of government and planet peace in teaching popes of the 20th century.
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Pope Francis wrote about the position of the planet government in Fratelli tutti's encyclical, where he did not support specified an thought directly, but with the imagination of creating global leadership structures he pointed out that they should be able to punish countries beyond the norms set by the collective. Meanwhile, punishment is the prerogative of a sovereign. The Holy Father pointed out: “The 21st century is witnessing the weakening of the power of national states, primarily due to the fact that the economical and financial dimension of a transnational nature seeks to dominate politics. In this context, it is essential to mature stronger and well organised global institutions, whose authorities would be designated fairly, on the basis of agreements between national governments, and equipped with the anticipation of sanctioning. erstwhile we talk about the anticipation of a form of global authority governed by law, it is not necessarily essential to think about individual authority. However, it should at least supply for the anticipation of establishing more effective global organisations with authority to guarantee the global common good, the elimination of hunger and poorness and a certain defence of fundamental human rights" (Fratelli tutti, 172).
In fact, Francis continued the thought previously expressed by Benedict XVI in the encyclical Caritas in veritate. Pope Ratzinger even stronger than his successor pointed to the anticipation of building a planet government. He wrote: “A real global political power is urgently needed — as my predecessor, Blessed John XXIII, has already spoken of — to manage the planet economy; to heal the economies affected by the crisis; to prevent the deepening of the crisis and the resulting imbalance; to carry out proper, full disarmament and to warrant food safety and peace; to guarantee environmental protection and to regulate migration. specified power must be governed by the law, consistently adhere to the principles of subsidiarity and solidarity, subject to the implementation of the common good, committed to realising the integral human improvement inspired by the values of love in truth. Furthermore, this authority should be recognised by all, able to warrant everyone safety, compliance with the principles of justice and law. Of course, it should have the power to guarantee that the parties respect its decisions and to apply measures jointly agreed in various global fora. The deficiency of all this would give emergence to the hazard that global law, despite many advancement in different fields, would depend on the balance of the strongest forces. Integral improvement of nations and global cooperation require the establishment of an global order of higher degrees, based on the rule of subsidiarity, to manage globalisation and to yet bring about a social order consistent with moral order and with this combination of moral and social spheres, and the bond between politics and the economical and civic sphere, as already outlined in the UN Charter" (Caritas in veritate, 67).
In the debate on Francis' global policy it can be heard that, in fact, Paul VI planted the seed of the problem, especially in his speech at the UN on 4 October 19651. Although this speech is simply a large praise to this organization, recognizing the structure in which it can aid to build peaceful interstate relations in the world, it is inactive marked by deep respect for national sovereignty and does not include the thought of establishing a new, supranational sovereign who would enjoy the prerogative of imposing sanctions on states, as suggested in Caritas in veritate Benedict XVI and Fratelli tutti Francis. Thus, even if Paul VI in various ways contributed to the creation of a climate or subsoil on which specified an thought could later sprout, he surely did not yet exceed the boundary that Pope Ratzinger passed; therefore, the work of Pope Montini for later promoting the thought of a planet government is, in fact, at most indirect. Furthermore, even Pope Francis seems to take a step backwards from Benedict's avant-garde idea, erstwhile in Fratelli, tutti points out that global cooperation does not gotta find its expression in the creation of a "personal authority", that is, a planet government; however, it refers to the anticipation of sanctioning, which seems to support the ferocious concept. This is all theoretical: erstwhile it comes to practice, Pope Francis surely did a lot to realise the thought of establishing global power, especially in the field of ecology and sanitation.
In the meantime, St. John XXIII can be regarded as the appropriate father of the ecclesiastical thought of the planet government. In his encyclical Pacem in terris, the Pope clearly noted that existing global relations were insufficient to guarantee universal peace; while acknowledging that universal peace had to be achieved, he said – logically in the temporal position – that it was essential to establish a planet government. The Pope wrote:
"And since now there are issues concerning all nations in the common good of all nations, and due to the fact that these matters can only be solved by a public power, a power, and an organization, and measures of equally large scope, and measures covering the full world, it follows that even by the order of moral order itself, there must be a universal public authority" (Pacem in Terris, 137)2.
He further pointed out that "the scope of this power should extend to the full world" and that it should "have the appropriate means, leading to the universal common good" (ibid., 138). On the another hand, St. John XXIII called for a number of restrictions to be imposed on specified a universal public authority. He pointed out: “As national relations between public authorities and citizens, families and associations request to be governed and governed according to the rule of subsidiarity, so should relations between universal public authorities and national public authorities be based on the same principle. The appropriate task of this universal authority is to consider and settle matters relating to the common good in the economic, social and political fields and to the improvement of science. These matters are of large importance, they are very wide-ranging and peculiarly burning; so they origin besides much difficulty to be successfully resolved by national governments" (ibid., 140). Next: “The task of this universal authority is not to correct or control actions in the field of public authority. Instead, it aims to make conditions around the planet where not only the public power of each country, but besides individual people and associations will be able to execute their tasks, execute their duties and request respect for their rights" (ibid., 141). So there is simply a strong thought of creating a planet government, but with limited competences.
Whether Vatican efforts to make specified a government have any chance of success is simply a completely separate subject. It seems logically not: in the end, the planet government could only arise if states gave up the usage of force and violence, to which, given the nature of the global system, they are in an agnostic paradigm or an atheistic paradigm most likely structurally incapable. This, however, does not prevent the Holy See from presenting specified a imagination as a appropriate goal. This, I think, can mostly explain Vatican policy towards large powers, even if they act aggressively or completely totalitarianally. There is simply a major problem: is the goal of achieving universal peace through the establishment of a planet government surely what Catholics or wider Christians should strive for?
Many objections can be raised against this, even without referring to the fundamental social thought of the reign of Jesus Christ, and so purely “practical”. Today, all powers have a profoundly anti-Christian policy in many ways. For example, erstwhile it comes to respecting the dignity of human life, both in the United States and in China and Russia, the crime of murdering unborn children is highly widespread. In America, which many Catholics believe to be a much better country than Russia or China, there is now a regular dictatorship of neo-marksism. In addition to abortion crimes, this is reflected, among another things, in specified scandalous and horrifying projects as erecting monuments to Satan or taking distant parents' ability to save their own children from self-inflicted harm as part of the "change" of the sex. The United States has besides started wars in the close past, which, in retrospect, are hard to consider as fair, specified as the war in Iraq, to which Poland was besides drawn. no of the world's powers are based on a genuine Christian foundation today. Furthermore, due to the improvement of modern technologies that let the unprecedented control of individuals or families by power in earlier human history, the spectrum of full control of individual and social life in the event of the existence of a planet government seems to be highly tangible.
All of this should rise the concerns of Catholics alternatively than their hopes. It can be agreed that, in principle, a "world government" as a guarantor of the cessation of wars would be desirable: but only if it were based on Catholic principles, that is, if it saw its function as a service to facilitate the conduct leading to salvation, which is based on the acceptance by the sovereign of the teaching of the social reign of Jesus Christ and, in a sense, the return of the spirit of medieval civilization. Since, under the present conditions, specified a planet government is not likely to exist, due to the fact that almost no concrete effort is being made to this end, the fact that the Holy See supports the thought of establishing a global sovereign may rise serious doubts.
A good example of caution is the 1987 encyclical of St John Paul II Sollicitudo rei socialis, which, although taking on a thread of global cooperation, did not go beyond the general guidelines for maintaining concern for the common good and calling for cooperation and global solidarity. In his encyclical, Centesimus annus St.John Paul II admitted that effective measures could not be developed to solve global conflicts alternatively of wars and defined this problem as urgent to the global community (Centesimus annus, 21); however, he did not propose the creation of any transnational structures that could control individual states3. Today, it seems that the Catholic Church could benefit from this restraint, precisely due to the terrible and increasingly visible risks that modern technologies pose to the authorities.
What is crucial is that universal peace in the planet simply cannot be built on the basis of secular philosophy. Until recently, the Church knew perfectly well what Pius XI expressed in the encyclical Quas Primas. This is the possible that Catholics who dream about the cessation of wars should live in: only erstwhile all mankind accept Jesus Christ as Lord and King will vanish the causes leading to large disorders. The Pope wrote:
"So, if people personally and publically recognized Christ's kingship, then the full society would be blessed with unheard blessings, specified as appropriate liberty, as order and tranquillity, as peace and peace. For as the royal dignity of our Lord surrounds the gravity of the earthly princes and rulers with a certain spiritual reverence, so it displeases the work and obedience of citizens. [...] If the reigning and legitimate superiors have this belief that they exercise authority not so much by their law as by order and in the substitute of the Divine King, everyone will announcement how holy and wise they will usage their power and how careful they will be, issuing laws and recommending them to be fulfilled, for the good of the general and human dignity of their subordinates. Of course, peace and interior order will flourish as a result, for all the origin of the disorder will be removed; for although the citizen will look upon the reigning and another rulers of the state as persons of nature akin to him or possibly even for any reason unworthy and reprimanded of the deserving, he will not refuse to obey them, for in them he will see the image and seriousness of Christ God and Man. As for the benefits of peace and peace, it is clear that the greater the kingdom and all men are formed, the more people become aware of the communication that unites them; and this consciousness, as it dispels and removes frequent strife, so soothes and reduces the sorrows of these strifes. Why, then, had Christ's Kingdom encompassed them all, as it does by law, we should uncertainty the peace which the King of peace brought to the earth, the one--we say--who came to reconcile all that came not to be served, but to service himself, and who, being the Lord of all, gave Himself an example of humility, and set especially the law commanding love, The 1 who has yet pronounced: my yoke is sweet and my burden is light? How happy we would be if individuals and families and states allowed themselves to regulation Christ. Then, finally, that we will usage the words which our predecessor Leon XIII said 25 years ago to all the bishops, that we can heal so many wounds, then it will be hope that the law of the erstwhile seriousness will regain, pleasant peace will return again, from the hands of swords and weapons will fall out, erstwhile all will gladly accept the reign of Christ and obey him, and all language will confess that our Lord Jesus Christ is in the glory of God the Father."
On this and only on this foundation can authentic peace be built--on Jesus Christ. Unfortunately, today, alternatively of Him, 1 tries to look for another levels of global stableness in the Church. Among another things, specified attempts are the serious contacts of the Holy See with China, Russia and the United States. I will compose more about the United States in the remainder of the book, here focusing only on relations with the another 2 powers.
Paweł Chmielewski, The fresh powers of the AntichristAA, 2022.
