The peace of the risen Christ
The Good Shepherd, who gives his life for the flock and has other sheep not of this fold (cf. Jn 10:11,16), is Christ, our peace, who has conquered death and broken down the walls of division that separate humanity (cf. Eph 2:14). His presence, his gift and his victory continue to shine through the perseverance of many witnesses through whom God’s work carries on in the world, becoming even more visible and radiant in the darkness of our times.
The contrast between darkness and light is not only a biblical image describing the labor pains of a new world being born; it is also an experience that unsettles us and affects us amid the trials we face in our historical circumstances. In order to overcome the darkness, it is necessary to see the light and believe in it. This is a call that Jesus’ disciples are invited to live in a unique and privileged way; yet it also finds its way into every human heart. Peace exists; it wants to dwell within us. It has the gentle power to enlighten and expand our understanding; it resists and overcomes violence. Peace is a breath of the eternal: while to evil we cry out “Enough,” to peace we whisper “Forever.” Into this horizon the Risen One has led us. Sustained by this conviction, even amid what Pope Francis called “a third world war fought piecemeal,” peacemakers continue to resist the spread of darkness, standing as sentinels in the night.
Sadly, it is also possible to forget the light. When this happens, we lose our sense of realism and surrender to a partial and distorted view of the world, disfigured by darkness and fear. Many today call “realistic” those narratives devoid of hope, blind to the beauty of others and forgetful of God’s grace, which is always at work in human hearts, even though wounded by sin. Saint Augustine urged Christians to forge an unbreakable bond with peace, so that by cherishing it deeply in their hearts, they would be able to radiate its luminous warmth around them. Addressing his community, he wrote: “If you wish to draw others to peace, first have it yourselves; be steadfast in peace yourselves. To inflame others, you must have the flame burning within.” [2]
Dear brothers and sisters, whether we have the gift of faith or feel we lack it, let us open ourselves to peace! Let us welcome it and recognize it, rather than believing it to be impossible and beyond our reach. Peace is more than just a goal; it is a presence and a journey. Even when it is endangered within us and around us, like a small flame threatened by a storm, we must protect it, never forgetting the names and stories of those who have borne witness to it. Peace is a principle that guides and defines our choices. Even in places where only rubble remains, and despair seems inevitable, we still find people who have not forgotten peace. Just as on the evening of Easter Jesus entered the place where his disciples were gathered in fear and discouragement, so too the peace of the risen Christ continues to pass through doors and barriers in the voices and faces of his witnesses. This gift enables us to remember goodness, to recognize it as victorious, to choose it again, and to do so together.
An unarmed peace
Shortly before being arrested, in a moment of intimate confidence, Jesus said to those who were with him: “Peace I leave with you; my peace I give to you. I do not give to you as the world gives.” And he immediately added: “Do not let your hearts be troubled, and do not let them be afraid” (Jn 14:27). Their distress and fear were certainly connected to the violence soon to befall him. But, more deeply, the Gospels do not hide the fact that what troubled the disciples was his nonviolent response: a path that they all, Peter first among them, contested; yet the Master asked them to follow this path to the end. The way of Jesus continues to cause unease and fear. He firmly repeats to those who would defend him by force: “Put your sword back into its sheath” (Jn 18:11; cf. Mt 26:52). The peace of the risen Jesus is unarmed, because his was an unarmed struggle in the midst of concrete historical, political and social circumstances. Christians must together bear prophetic witness to this novelty, mindful of the tragedies in which they have too often been complicit. The great parable of the Last Judgment invites all Christians to act with mercy in this awareness (cf. Mt 25:31-46). In doing so, they will find brothers and sisters at their side who, in different ways, have listened to the pain of others and freed themselves inwardly from the deception of violence.
Although many people today have hearts ready for peace, they are often overcome by a great sense of powerlessness before an increasingly uncertain world. Saint Augustine had already pointed out this particular paradox: “It is not difficult to possess peace; it is, perhaps, more difficult to praise it. To praise peace, we may find that we lack the necessary talent; we search for the right ideas and weigh our words. But to have peace, it is there, within reach, and we can possess it without effort.” [3]
When we treat peace as a distant ideal, we cease to be scandalized when it is denied, or even when war is waged in its name. We seem to lack those “right ideas,” the well-considered words and the ability to say that peace is near. When peace is not a reality that is lived, cultivated and protected, then aggression spreads into domestic and public life. In the relations between citizens and rulers, it could even be considered a fault not to be sufficiently prepared for war, not to react to attacks, and not to return violence for violence. Far beyond the principle of legitimate defense, such confrontational logic now dominates global politics, deepening instability and unpredictability day by day. It is no coincidence that repeated calls to increase military spending, and the choices that follow, are presented by many government leaders as a justified response to external threats. The idea of the deterrent power of military might, especially nuclear deterrence, is based on the irrationality of relations between nations, built not on law, justice and trust, but on fear and domination by force. “Consequently,” as Saint John XXIII had already written in his day, “people are living in the grip of constant fear. They are afraid that at any moment the impending storm may break upon them with horrific violence. And they have good reasons for their fear, for there is certainly no lack of such weapons. While it is difficult to believe that anyone would dare to assume responsibility for initiating the appalling slaughter and destruction that war would bring in its wake, there is no denying that the conflagration could be started by some chance and unforeseen circumstance.” [4]
Moreover, it should be noted that global military expenditure increased by 9.4% in 2024 compared to the previous year, confirming the trend of the last ten years and reaching a total of $2718 billion (or 2.5% of global GDP). [5] Furthermore, the response to new challenges seems to involve not only enormous economic investment in rearmament, but also a shift in educational policies. Rather than fostering a culture of memory that preserves the hard-won awareness of the twentieth century and the millions of victims, we now see communication campaigns and educational programs – at schools, universities and in the media – that spread a perception of threats and promote only an armed notion of defense and security.
And yet, “those who truly love peace also love the enemies of peace.” [6] Saint Augustine thus advised not to burn bridges or persist in reproach, but to prefer listening and, where possible, engaging in discussions with others. Sixty years ago, the Second Vatican Council concluded with a renewed awareness of the pressing need for dialogue between the Church and the contemporary world. In particular, the Constitution Gaudium et Spes drew attention to the evolution of warfare: “The hazards peculiar to modern warfare consist in the fact that they expose those possessing recently developed weapons to the risk of perpetrating crimes like these and, by an inexorable chain of events, of urging people to even worse acts of atrocity. To obviate the possibility of this happening at any time in the future, the bishops of the world gathered together to implore everyone, especially government leaders and military advisors, to give unceasing consideration to their immense responsibilities before God and before the whole human race.” [7]
Reiterating the appeal of the Council Fathers, and considering dialogue to be the most effective approach at every level, we must acknowledge that further technological advances and the military implementation of artificial intelligence have worsened the tragedy of armed conflict. There is even a growing tendency among political and military leaders to shirk responsibility, as decisions about life and death are increasingly “delegated” to machines. This marks an unprecedented and destructive betrayal of the legal and philosophical principles of humanism that underlie and safeguard every civilization. It is necessary to denounce the enormous concentrations of private economic and financial interests that are driving States in this direction; yet that alone would not be enough, unless we also awakened conscience and critical thought. The Encyclical Fratelli Tutti presents Saint Francis of Assisi as a model of such awakening: “In the world of that time, bristling with watchtowers and defensive walls, cities were a theater of brutal wars between powerful families, even as poverty was spreading through the countryside. Yet there Francis was able to welcome true peace into his heart and free himself of the desire to wield power over others. He became one of the poor and sought to live in harmony with all.” [8] This is a narrative that we are called to continue today, and that means joining forces to contribute to a disarming peace, a peace born of openness and evangelical humility.
A disarming peace
Goodness is disarming. Perhaps this is why God became a child. The mystery of the Incarnation, which reaches its deepest descent even to the realm of the dead, begins in the womb of a young mother and is revealed in the manger in Bethlehem. “Peace on earth,” sing the angels, announcing the presence of a defenseless God, in whom humanity can discover itself as loved only by caring for him (cf. Lk 2:13-14). Nothing has the power to change us as much as a child. Perhaps it is precisely the thought of our children and of others who are equally fragile, that cuts to the heart (cf. Acts 2:37). In this regard, my venerable predecessor wrote that “human fragility has the power to make us more lucid about what endures and what passes, what brings life and what kills. Perhaps for this reason, we so often tend to deny our limitations and avoid fragile and wounded people: they have the power to question the direction we have chosen, both as individuals and as a community.” [9]
John XXIII was the first pope to advocate “integral disarmament,” which can only be achieved through renewal of the heart and mind. In Pacem in Terris, he wrote: “Everyone must realize that, unless this process of disarmament be thoroughgoing and complete, and reach people’s very souls, it is impossible to stop the arms race, or to reduce armaments, or — and this is the main thing — ultimately to abolish them entirely. Everyone must sincerely co-operate in the effort to banish fear and the anxious expectation of war from our minds. But this requires that the fundamental principles upon which peace is based in today’s world be replaced by an altogether different one, namely, the realization that true and lasting peace among nations cannot consist in the possession of an equal supply of armaments but only in mutual trust. And we are confident that this can be achieved, for it is a thing which not only is dictated by common sense, but is in itself most desirable and most fruitful of good.” [10]
An essential service that religions must render to a suffering humanity is to guard against the growing temptation to weaponize even thoughts and words. The great spiritual traditions, as well as right reason, teach us to look beyond blood ties or ethnicity, beyond associations that accept only those who are similar and reject those who are different. Today, we see that this cannot be taken for granted. Unfortunately, it has become increasingly common to drag the language of faith into political battles, to bless nationalism, and to justify violence and armed struggle in the name of religion. Believers must actively refute, above all by the witness of their lives, these forms of blasphemy that profane the holy name of God. Therefore, alongside action, it is more necessary than ever to cultivate prayer, spirituality, and ecumenical and interreligious dialogue as paths of peace and as languages of encounter within traditions and cultures. Throughout the world, it is to be hoped that “every community become a ‘house of peace,’ where one learns how to defuse hostility through dialogue, where justice is practiced and forgiveness is cherished.” [11] Now more than ever, we must show that peace is not a utopia by fostering attentive and life-giving pastoral creativity.
At the same time, this should in no way detract from the importance of the political dimension. Those entrusted with the highest public responsibility must “give serious thought to the problem of achieving more humane relations between States throughout the world. This adjustment must be based on mutual trust, sincerity in negotiations and the faithful fulfilment of obligations. Every aspect of the problem must be examined, so that, eventually, a point of agreement may emerge from which sincere, lasting, and beneficial treaties can be initiated.” [12] This is the disarming path of diplomacy, mediation and international law, which is sadly too often undermined by the growing violations of hard-won treaties, at a time when what is needed is the strengthening of supranational institutions, not their delegitimization.
In today’s world, justice and human dignity are at an alarming risk amid global power imbalances. How can we live in this time of destabilization and conflict, and free ourselves from evil? We need to encourage and support every spiritual, cultural and political initiative that keeps hope alive, countering the spread of “fatalistic terms, as if the dynamics involved were the product of anonymous impersonal forces or structures independent of the human will.” [13] For, as has been suggested, “the best way to dominate and gain control over people is to spread despair and discouragement, even under the guise of defending certain values.” [14] Against this strategy, we must promote self-awareness in civil societies, forms of responsible association, experiences of nonviolent participation, and practices of restorative justice on both a small and large scale. Leo XIII had already made this clear in his Encyclical Rerum Novarum: “The consciousness of his own weakness urges the human person to call in aid from without. We read in Scripture: ‘Two are better than one, for they have the advantage of their society. For if they fall, one will lift up his fellow; but woe to him who is alone when he falls and has not another to lift him up’ ( Eccles 4:9-10). And further: ‘A brother that is helped by his brother is like a strong city’ ( Prov 18:19).” [15]
May this be one of the fruits of the Jubilee of Hope, which has moved millions of people to rediscover themselves as pilgrims and to begin within themselves that disarmament of heart, mind and life. God will surely respond to this by fulfilling his promises: “He shall judge between the nations, and shall decide for many peoples; and 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. O house of Jacob, come, let us walk in the light of the Lord” (Is 2, 4-5).
From the Vatican, 8 December 2025
LEO PP. XIV
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[1] Cf. Apostolic Blessing “Urbi et Orbi,” Central Loggia of the Vatican Basilica (8 May 2025).
[2] Saint Augustine of Hippo, Serm. 357, 3.
[3] Ibid., 1.
[4] John XXIII, Encyclical Letter Pacem in terris (11 April 1963), 111.
[5] Cf. SIPRI Yearbook: Armaments, Disarmament and International Security (2025).
[6] Saint Augustine of Hippo, Serm. 357, 1.
[7] Pastoral Constitution on the Church in the Modern World Gaudium et Spes, 80.
[8] Francis, Encyclical Letter Fratelli Tutti (3 October 2020), 4.
[9] Francis, Letter to the Directors of “Corriere della Sera” (14 March 2025).
[10] John XXIII, Encyclical Letter Pacem in Terris (11 April 1963), 113.
[11] Leo XIV Address to the Bishops of the Italian Episcopal Conference (17 June 2025).
[12] John XXIII, Encyclical Letter Pacem in Terris (11 April 1963), 118.
[13] Benedict XVI, Encyclical Letter Caritas in Veritate (29 June 2009), 42.
[14] Francis, Encyclical Letter Fratelli Tutti (3 October 2020), 15.
[15] Leo XIII, Encyclical Letter Rerum Novarum (15 May 1891), 50.
