Pope Francis, for the 2017 celebration of the 50th World Day of Peace, reflects on nonviolence as a style of politics for peace: “ I ask God to help all of us to cultivate nonviolence in our most personal thoughts and values. May charity and nonviolence govern how we treat each other as individuals, within society and in international life. When victims of violence are able to resist the temptation to retaliate, they become the most credible promotors of nonviolent peacemaking. In the most local and ordinary situations and in the international order, may nonviolence become the hallmark of our decisions, our relationships and our actions, and indeed of political life in all its forms.”
- Backgrounder on Conflict and Catholic Peacebuilding, USCCB
- 2019 Catholic Social Ministry Gathering to Equip Catholics to Restore and Reconcile, USCCB
- War and Peace, USCCB
- Letter to Secretary of State Pompeo on Escalating Tensions with Iran,USCCB, June 2019
- Letter to the U.S. House of Representative in Support of the Global Fragility Act of 2019, USCCB
- Theological and Moral Perspectives on Today's Challenge of Peace
- Opening Remarks of Cardinal Turkson, Prefect, Dicastery for Promoting Integral Human Development, Seminar: Path of Nonviolence Towards a Culture of Peace, April 2019
- United Religions Initiative
- General Secretary Jim Winkler’s Speech to Cairo Peace Conference, World Council of Churches, April 2017
- Human Rights and Peacebuilding, The Episcopal Church
- Making Peace is Holy Work, World Council of Churches, August 2018
- Cultivating Peace Proclaiming Hope, World Council of Churches, March 2018
Alger, Chadwick F. Peace Research and Peacebuilding. Cham: Springer, 2013.
Boersema, David., and Katy Gray Brown. Spiritual and Political Dimensions of Nonviolence and Peace. Amsterdam: Rodopi, 2006.
Cady, Duane L. From Warism to Pacifism: A Moral Continuum. 2nd ed. Philadelphia: Temple University Press, 2010.
Cahill, Lisa Sowle. Blessed Are the Peacemakers: Pacifism, Just War, and Peacemaking. Minneapolis: Fortress Press, 2019.
Coward, Harold G., and Gordon S. Smith. Religion and Peacebuilding. Albany: State University of New York Press, 2004.
Darweish, Marwan., Carol Rank, and Sarah Giles. Peacebuilding and Reconciliation: Contemporary Themes and Challenges. London: Pluto Press, 2012.
Dennis, Marie. Choosing Peace: The Catholic Church Returns to Gospel Nonviolence. New York: Orbis Books, 2018.
Fritz, Jan Marie. Moving Toward a Just Peace: The Mediation Continuum. 2014. Dordrecht: Springer, 2013.
Gbowee, Leymah, and Carol Lynn Mithers. Mighty Be Our Powers: How Sisterhood, Prayer, and Sex Changed a Nation At War :A Memoir. New York : London: Beast ; Perseus Running [distributor], 2011.
Gisselquist, Rachel M. Development Assistance for Peacebuilding. 1. Routledge, 2017.
Hayward, Susan. Religion and Peacebuilding: Reflections On Current Challenges and Future Prospects. Washington, DC: U.S. Institute of Peace, 2012.
MacNair, Rachel. Religions and Nonviolence: The Rise of Effective Advocacy for Peace. Santa Barbara, California: Praeger, 2015.
Murithi, Tim. The Ethics of Peacebuilding. Edinburgh: Edinburgh University Press, 2009.
Penaskovic, Richard, and Mustafa Şahin. Peacebuilding in a Fractious World: On Hoping against All Hope. Eugene, Oregon: Pickwick Publications.
Petersen, Rodney Lawrence., Marian Gh Simion, and Jesse Jackson. Overcoming Violence: Religion, Conflict and Peacebuilding. 1st pbk. ed. Newton Centre, Mass.: Boston Theological Institute, 2019.
Philpott, Daniel. Just and Unjust Peace: An Ethic of Political Reconciliation. New York: Oxford University Press, 2012.
Sandole, Dennis J. D. Peacebuilding: Preventing Violent Conflict in a Complex World. Cambridge; Malden, MA: Polity, 2010.
Schreiter, Robert J., R. Scott Appleby, and Gerard F. Powers. Peacebuilding: Catholic Theology, Ethics, and Praxis. Maryknoll, N.Y.: Orbis Books, 2010.
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CATECHISM OF THE CATHOLIC CHURCH
LIFE IN CHRIST
THE TEN COMMANDMENTS
"YOU SHALL LOVE YOUR NEIGHBOR AS YOURSELF"
THE FIFTH COMMANDMENT
2263: The legitimate defense of persons and societies is not an exception to the prohibition against the murder of the innocent that constitutes intentional killing. "The act of self-defense can have a double effect: the preservation of one's own life; and the killing of the aggressor....The one is intended, the other is not."65
2264: Love toward oneself remains a fundamental principle of morality. Therefore it is legitimate to insist on respect for one's own right to life. Someone who defends his life is not guilty of murder even if he is forced to deal his aggressor a lethal blow:
If a man in self-defense uses more than necessary violence, it will be unlawful: whereas if he repels force with moderation, his defense will be lawful....Nor is it necessary for salvation that a man omit the act of moderate self-defense to avoid killing the other man, since one is bound to take more care of one's own life than of another's.66
2265: Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others. The defense of the common good requires that an unjust aggressor be rendered unable to cause harm. For this reason, those who legitimately hold authority also have the right to use arms to repel aggressors against the civil community entrusted to their responsibility.
2266: The efforts of the state to curb the spread of behavior harmful to people's rights and to the basic rules of civil society correspond to the requirement of safeguarding the common good. Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offense. Punishment has the primary aim of redressing the disorder introduced by the offense. When it is willingly accepted by the guilty party, it assumes the value of expiation. Punishment then, in addition to defending public order and protecting people's safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party.67
2267: Assuming that the guilty party's identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.
If, however, non-lethal means are sufficient to defend and protect people's safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity to the dignity of the human person.
Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm - without definitely taking away from him the possibility of redeeming himself - the cases in which the execution of the offender is an absolute necessity "are very rare, if not practically nonexistent."68
2302: By recalling the commandment, "You shall not kill,"94 our Lord asked for peace of heart and denounced murderous anger and hatred as immoral.
Anger is a desire for revenge. "To desire vengeance in order to do evil to someone who should be punished is illicit," but it is praiseworthy to impose restitution "to correct vices and maintain justice."95 If anger reaches the point of a deliberate desire to kill or seriously wound a neighbor, it is gravely against charity; it is a mortal sin. The Lord says, "Everyone who is angry with his brother shall be liable to judgment."96
2303: Deliberate hatred is contrary to charity. Hatred of the neighbor is a sin when one deliberately wishes him evil. Hatred of the neighbor is a grave sin when one deliberately desires him grave harm. "But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven."97
2304: Respect for and development of human life require peace. Peace is not merely the absence of war, and it is not limited to maintaining a balance of powers between adversaries. Peace cannot be attained on earth without safeguarding the goods of persons, free communication among men, respect for the dignity of persons and peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order."98 Peace is the work of justice and the effect of charity.99
2305: Earthly peace is the image and fruit of the peace of Christ, the messianic "Prince of Peace."100 By the blood of his Cross, "in his own person he killed the hostility,"101 he reconciled men with God and made his Church the sacrament of the unity of the human race and of its union with God. "He is our peace."102 He has declared: "Blessed are the peacemakers."103
2306: Those who renounce violence and bloodshed and, in order to safeguard human rights, make use of those means of defense available to the weakest, bear witness to evangelical charity, provided they do so without harming the rights and obligations of other men and societies. They bear legitimate witness to the gravity of the physical and moral risks of recourse to violence, with all its destruction and death.104
2307: The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all war, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of war.105
2308: All citizens and all governments are obliged to work for the avoidance of war.
However, "as long as the danger of war persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed."106
2309: The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
- all other means of putting an end to it must have been shown to be impractical or ineffective;
- there must be serious prospects of success;
- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.
These are the traditional elements enumerated in what is called the "just war" doctrine.
The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good.
2310: Public authorities, in this case, have the right and duty to impose on citizens the obligations necessary for national defense.
Those who are sworn to serve their country in the armed forces are servants of the security and freedom of nations. If they carry out their duty honorably, they truly contribute to the common good of the nation and the maintenance of peace.107
2311: Public authorities should make equitable provision for those who for reasons of conscience refuse to bear arms; these are nonetheless obliged to serve the human community in some other way.108
2312: The Church and human reason both assert the permanent validity of the moral law during armed conflict. "The mere fact that war has regrettably broken out does not mean that everything becomes licit between the warring parties."109
2313: Non-combatants, wounded soldiers, and prisoners must be respected and treated humanely.
Actions deliberately contrary to the law of nations and to its universal principles are crimes, as are the orders that command such actions. Blind obedience does not suffice to excuse those who carry them out. Thus the extermination of a people, nation, or ethnic minority must be condemned as a mortal sin. One is morally bound to resist orders that command genocide.
2314: "Every act of war directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation."110 A danger of modern warfare is that it provides the opportunity to those who possess modern scientific weapons especially atomic, biological, or chemical weapons - to commit such crimes.
2315: The accumulation of arms strikes many as a paradoxically suitable way of deterring potential adversaries from war. They see it as the most effective means of ensuring peace among nations. This method of deterrence gives rise to strong moral reservations. The arms race does not ensure peace. Far from eliminating the causes of war, it risks aggravating them. Spending enormous sums to produce ever new types of weapons impedes efforts to aid needy populations;111 it thwarts the development of peoples. Over-armament multiplies reasons for conflict and increases the danger of escalation.
2316: The production and the sale of arms affect the common good of nations and of the international community. Hence public authorities have the right and duty to regulate them. The short-term pursuit of private or collective interests cannot legitimate undertakings that promote violence and conflict among nations and compromise the international juridical order.
2317: 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:
Insofar as men are sinners, the threat of war hangs over them and will so continue until Christ comes again; but insofar as they can vanquish sin by coming together in charity, violence itself will be vanquished and these words will be fulfilled: "they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn war any more."112