MESSAGE OF HIS HOLINESS

POPE PAUL VI
FOR THE CELEBRATION OF THE
DAY OF PEACE

1 JANUARY 1972

IF YOU WANT PEACE, WORK FOR JUSTICE

Men of thought!
Men of action!
All mankind living in 1972!
Accept once more our invitation to celebrate the Day of Peace!

We take up again our reflection on Peace, for of Peace we have the loftiest conception: that
of an essential and fundamental good of mankind in this world, that is, of civilization,
progress, order and brotherhood.

We believe that the idea of Peace still is, and still must be, dominant in human affairs, and
that it becomes all the more urgent whenever and wherever it is contradicted by opposite
ideas or deeds. It is a necessary idea, an imperative idea, an inspiring idea. It polarizes human
aspirations, endeavours and hopes. Its nature is that of an aim, and as such it is at the base
and at the goal of our activities, be they individual or collective.

For that reason we think it extremely important to have an exact idea of Peace and to divest
it of the false concepts which too often surround and thus deform and distort it. We say this
to the young first of all. Peace is not a stagnant condition of life which finds in it at the same
time both its perfection and its death. Life is movement, growth, work, effort and conquest,
things such as these. Is that what Peace is like? Yes, for the very reason that it coincides with
the supreme good of man as he makes his way through time, and this good is never attained
totally, but is always being newly and inexhaustibly acquired. Peace is thus the central idea
giving its driving force to the most active enthusiasm.

But this is not to say that Peace coincides with force. This we say especially to men in posts
of responsibility. Since it is their interest and their duty to see that relations be normal
between the members of a given group - a family, a school, a firm, a community, a social class,
a city, a state - their constant temptation is to impose by the use of force such normal
relations as bear the appearance of Peace. The ambiguous character of the social life which
follows is torture and corruption for human spirits. A life of pretence is the atmosphere
resulting sometimes from an inglorious victory, at other times from an irrational despotism,
from a coercive repression, or from a balance of permanently opposing forces which are
usually on the increase as they wait for a violent outburst which by devastation of every sort
shows how false was the Peace imposed only by superiority of power and force.
Peace is not treachery (Cf. Job 15:21). Peace is not a lie made into a system (Cf. Jer 6:14).
Much less is it pitiless totalitarian tyranny. Nor is it, in any way, violence: though at least
violence does not dare to appropriate to itself the noble name of Peace.

It is difficult, but essential, to form a genuine idea of Peace. It is difficult for one who closes
his eyes to his innate intuition of it, which tells him that Peace is something very human. This
is the right way to come to the genuine discovery of Peace: if we look for its true source, we
find that it is rooted in a sincere feeling for man. A Peace that is not the result of true respect
for man is not true Peace. And what do we call this sincere feeling for man? We call it Justice.

But is not Justice also an immobile goddess? Yes, it is so in the expressions of it which we call
rights and duties, and which we arrange in our illustrious codes, that is, in laws and pacts
which produce that stability of social, cultural and economic relationships which cannot be
infringed. It is order, it is Peace. But if Justice, that is, what it is and what it should be, were
to produce finer expressions beyond those now existing, what would happen?

Before answering, let us ask whether this hypothesis of a growth of consciousness of Justice
is admissible, is probable and is desirable?

Yes. This is the fact which characterizes the modern world and distinguishes it from the
ancient. Today consciousness of Justice is increasing. No one, we believe, denies this
phenomenon. We shall not pause here to analyze it: but we all know that today, because of
the spread of culture, man, every man, has a new awareness of himself . Every man today
knows he is a person; and he feels he is a person: that is, an inviolable being, equal to others,
free and responsible - let us use the term: a sacred being. Since a different and better
perception - that is, one which is fuller and more demanding - of the inward and outward
flow of his personality, in other words, of his twofold moral movement of rights and duties,
fills the consciousness of man, it is a dynamic Justice, and no longer a static Justice that is
born of this heart. This is not simply an individual phenomenon, nor one reserved for select
and restricted groups; it is now a collective and universal phenomenon. The developing
countries shout it out with a loud voice. It is the voice of peoples, the voice of mankind. It
demands a new expression of Justice, a new foundation for Peace.

Convinced as we all are of this irrepressible cry, why do we waste time in giving peace any
other foundation than Justice?

As has been stressed by the recent Assembly of the Synod of Bishops, does there not still
remain the task of establishing greater justice, both within national communities and on the
international level? Is it just, for example, that there should be entire populations which are
not granted free and normal expression of that most jealously guarded right of the human
spirit, the religious right? What authority, what ideology, what historical or civil interest can
arrogantly claim a right to repress and stifle the religious sentiment in its legitimate human
expression? We are not speaking of a superstitious, fanatical, or disorderly expression. And
what name shall we give to a Peace which claims a right to impose itself by trampling on this
primary Justice?
And where other unquestionable forms of Justice have been injured or crushed - be they
national, social, cultural or economic - could we be sure that the Peace resulting from such a
tyrannical process is true Peace? That it is a stable Peace? Or, even if it be stable, that it is a
just and human Peace?

Is not an integral part of justice the duty of enabling every country to promote its own
development in the framework of cooperation free from any intention or calculated aim of
domination, whether economic or political?

The problem is extremely serious and complex; it is not for us to make it worse, or to resolve
it on the practical level. That is not within the competence of the one who is speaking here.

But it is precisely from this place that the invitation we give to celebrate Peace resounds as
an invitation to practise Justice: "Justice will bring about Peace" (Cf: Is 32:17). We repeat this
today in a more incisive and dynamic formula: "If you want Peace, work for Justice".

It is an invitation which does not ignore the difficulties in practising Justice, in defining it,
first of all, and then in actuating it, for it always demands some sacrifice of prestige and self-
interest: Perhaps more greatness of soul is needed for yielding to the ways of Justice and
Peace than for fighting for and imposing on an adversary one's rights, whether true or
alleged. We have such trust in the power of the associated ideals of Justice and Peace to
generate in modern man the moral energy to actuate them, that we are confident of their
gradual victory. Indeed we are even more confident that on his own modern man has an
understanding of the ways of peace, sufficient to enable him to become a promoter of that
Justice which opens those ways and sets people travelling them with courageous and
prophetic hope.

That is why we dare once again to extend an invitation to celebrate the Day of Peace, in 1972
under the austere and serene sign of Justice, that is, with the burning wish to give life to deeds
which will be convergent expressions of a sincere desire for Justice and a sincere desire for
Peace.

To our brothers and sons and daughters of the Catholic Church, we commend this our
invitation. It is necessary to bring the men of today a message of hope, through a brotherhood
which is truly lived and through an honest and persevering effort for greater, true Justice.
Our invitation is logically connected with the message which the recent Synod of Bishops
gave on " Justice in the World "; and it is strengthened by the certainty that " it is he " - Christ
-" who is our peace (Cf. Eph 2:14).

From the Vatican, 8 December 1971. PAULUS PP. VI

© Copyright - Libreria Editrice Vaticana

 PACEM IN TERRIS
ENCYCLICAL OF POPE JOHN XXIII
ON ESTABLISHING UNIVERSAL PEACE IN TRUTH,
JUSTICE, CHARITY, AND LIBERTY
APRIL 11, 1963
The Prince of Peace
166. Our concern here has been with problems which are causing men extreme anxiety at
the present time; problems which are intimately bound up with the progress of human
society. Unquestionably, the teaching We have given has been inspired by a longing which
We feel most keenly, and which We know is shared by all men of good will: that peace may
be assured on earth.
167. We who, in spite of Our inadequacy, are nevertheless the vicar of Him whom the prophet
announced as the Prince of Peace, (70) conceive of it as Our duty to devote all Our thoughts
and care and energy to further this common good of all mankind. Yet peace is but an empty
word, if it does not rest upon that order which Our hope prevailed upon Us to set forth in
outline in this encyclical. It is an order that is founded on truth, built up on justice, nurtured
and animated by charity, and brought into effect under the auspices of freedom.
168. So magnificent, so exalted is this aim that human resources alone, even though inspired
by the most praiseworthy good will, cannot hope to achieve it. God Himself must come to
man's aid with His heavenly assistance, if human society is to bear the closest possible
resemblance to the kingdom of God.
169. The very order of things therefore, demands that during this sacred season we pray
earnestly to Him who by His bitter passion and death washed away men's sins, which are the
fountainhead of discord, misery and inequality; to Him who shed His blood to reconcile the
human race to the heavenly Father, and bestowed the gifts of peace. "For He is our peace,
who hath made both one . . . And coming, He preached peace to you that were afar off; and
peace to them that were nigh." (71)
170. The sacred liturgy of these days re-echoes the same message: "Our Lord Jesus Christ,
after His resurrection stood in the midst of His disciples and said: Peace be upon you, alleluia.
The disciples rejoiced when they saw the Lord." (72) It is Christ, therefore, who brought us
peace; Christ who bequeathed it to us: "Peace I leave with you: my peace I give unto you: not
as the world giveth, do I give unto you." (73)
171. Let us, then, pray with all fervor for this peace which our divine Redeemer came to bring
us. May He banish from the souls of men whatever might endanger peace. May He transform
all men into witnesses of truth, justice and brotherly love. May He illumine with His light the
minds of rulers, so that, besides caring for the proper material welfare of their peoples, they
may also guarantee them the fairest gift of peace.
Finally, may Christ inflame the desires of all men to break through the barriers which divide
them, to strengthen the bonds of mutual love, to learn to understand one another, and to
pardon those who have done them wrong. Through His power and inspiration may all
peoples welcome each other to their hearts as brothers, and may the peace they long for ever
flower and ever reign among them.
172. And so, dear brothers, with the ardent wish that peace may come upon the flocks
committed to your care, for the special benefit of those who are most lowly and in the
greatest need of help and defense, lovingly in the Lord We bestow on you, on Our priests
both secular and regular, on religious both men and women, on all the faithful and especially
those who give wholehearted obedience to these Our exhortations, Our Apostolic Blessing.
And upon all men of good will, to whom We also address this encyclical, We implore from
God health and prosperity.
Given at Rome, at St. Peter's, on Holy Thursday, the eleventh day of April, in the year 1963, the
fifth of Our Pontificate.
EXPLAIN
Christians believed that the ultimate Judge of us all is no other else than God alone.
However, some judgments have to be passed on earth for some actions and these are the
duties of our judiciary. But how is justice going on in the world? Do we still have a just world
in terms of our relationship with one another and in terms of our relationship with the
soceity? Do we receive just wages in our profession? Are the prisoners treated humanely
and kept in good conditions? Or do we receive just and fair judgment in terms of trial? These
are some questions we can possibly raise to measure the condition of justice in our present
moment.

The ministry of Christ is a just mission. He never excluded anyone in his ministry of
healing the sick. He treated the ill with compassion and love. He hated inequality and that
made him attacked those people who insisted exclusivity. He insisted on forgiveness rather
than persecution. Humans created the most distractive punishment in the history of the
world, which is contrary to will of God. So, when Christ came, he never allowed people to be
persecuted rather he emphasized repentance. Christ’s vision of justice is a harmony of the
human heart and social order that gives respect to human dignity, practice of the common
good and constant practice of solidarity. Justice for Christ is giving what is due to the people
and to the society. In the words of Pope John Paul II, “..all are called to live in Justice and to
work for peace. No one can claim exemption from this responsibility.” (1998, Pope John Paul
II. World Day of Peace Message)

So, our reponse to Jesus’ Call to Justice is to be a responsible agent in doing a just act,
just decision and just living, to pay respect to the law of God and society, and to participate
in maintaining peace and order of the society.

2. PEACE
According to Pope Francis, “peace is a precious gift, which must be promoted and
protected. Never has the use of violence brought peace in its wake. War begets war, violence
begets violence.” (2013, Pope Francis. Angelus) Justice does not support the “principle of
retaliation”. Christ wants us to promote love instead of hatred.- that is the true essence of a
peaceful relationship.

Peace is a gift and is not imposed by the way of force or any forms of threat. Peace
must never be pursued though violence, class struggle or hatred. Peace must be sought after
as a means for shared responsibility in building the kingdom of God in our midst. In the final
analysis, our desire and commitment to seek and work for real peace is borne out of our
loving relationship with God because He Himself is our peace. (PCP II, 308)

There are references in the Old Testament of the Bible to warfare, it was thought that
victory would belong to the chosen ones. However, Christians looked forward for the coming
of their messiah and even considered him the “Prince of Peace” and his coming would end
war and peace would reign across the world. But the teachings of Jesus did not support
warfare.
Peace and Active Non-Violence

Peace is not merely the absence of war. (1965, Pope Paul VI. The Church in the
Modern World, Gaudium et Spes) Peace is not simply the avoidance of conflict nor the
absence of war, war starts and can happen also within us and in our human realationship.

Peace is a need deeply rooted in the heart of every man and woman. (2000, Pope John
Paul II. World Day of Peace Message) God created us in his image as good and loving people.
So, despite of our indifferences and errors, we still find peace in us because we were created
out of love.

In Sirach 10:6, it states that: No matter the wrong, do no violence to your neighbor,
and do not walk the path of arrogance. Temperance is the right word for this. Christ wants
us to do no harm against anyone no matter what happens. In the end, there are reasons why
people commit mistake and we are not supposed to hate the doer but his actions only. In the
words of St. Thomas Aquinas, he said: “Our duty is to hate the sin, but love the sinner himself
for what he is.”
Our response to Jesus’ call for peace is to control our emotions and anger, to live a
holy life, and treat humans with dignity, obey the law and follow the will of God.

ELABORATE
Based on a study made by Rhonda Vail G. Leyaley among the Igorots of Mountain Province
on the concepts and practices related to Inayan as a tenet for peace, she came up with the
following conclusions:

1. Inayan is defined to be the only command given by Kabunyan to the Igorots to have a
peaceful and progressive life; it is a principle that breeds all values like respect, love and
peace; and it is a principle of not doing bad acts towards others.
2. Igorots believe that Inayan has much to do in the preservation and maintenance of peace
in the society.
3. Igorots resort to traditional practices like the “Daw-es” and legal settlement in the solution
of problems if parties involved are unknown and do not cooperate.
4. Igorots believe that retaliation or revenge is not the best option in solving cases. They
believe that Kabunyan has the sole responsibility in punishing the people who did wrong. In
this manner, problems will be resolved peacefully.

Reference: Leyaley, Rhonda Vail G. "Inayan: The tenet for peace among
Igorots." International Journal of Advanced Research in Management and Social Sciences 5, no.
2 (2016): 239-256.