Source: Agenzia Fides – MIL OSI
Wednesday, 30 July 2025
VaticanMedia
by Cardinal Dominique Joseph Mathieu OFMConv*Tehran (Agenzia Fides) – More than a month has passed since the ceasefire came into effect, and we are still far from a peace agreement. Everything suggests that, instead of considering negotiations, the parties involved have turned to their own arms suppliers to stock up and prepare for new hostilities.Upon leaving Castel Gandolfo on July 22, Pope Leo addressed journalists and said: “We must encourage everyone to abandon their weapons, as well as the money hidden behind every war.”Analysts who until recently spoke globally of a new Cold War climate are now evoking a Third World War. Unlike the Second World War, this is no longer about territorial conquests based on ideology, but rather about interference in foreign territories with the aim of destabilizing existing regimes.We have moved from a bipolar world—West/Soviet Union—to a monopolized world, dominated by the hegemony of the so-called “free world” in the face of a malignant threat. Today, we are evolving toward a multipolar world, with emerging powers such as those of the BRICS. The world order is, therefore, undergoing a transformation.Israel and Iran accuse each other of being at risk of annihilation. One attacks Jewish Zionism, which oppresses Muslim Palestinians; the other attacks the mullahs’ regime, which threatens Israel’s very existence with its nuclear program. The main source of conflict lies in the ideology that demonizes the other and its supposed ambitions.It is the populations, criminalized by hostile propaganda, who pay the price. Not a day goes by without reports of the deaths of so-called collateral victims.To minimize the impact of this violence, some invoke statistics showing that, unlike in previous wars, the percentage of civilian casualties is lower than in the past, in order to affirm the supposed morality of their armies. Others emphasize the right to reciprocity. These discourses fuel questions about the right to defense and the proportionality of the response.Differentiated deterrence—the supposed monopoly of nuclear weapons on the one hand and the right to defense on the other—does not aim to bring the two sides closer together. Likewise, a premeditated preventive war, justified by a supposedly imminent threat, which could unilaterally impose peace through capitulation or the overthrow of the regime, is not a solution. State terrorism, with its infiltration, violence, or support for certain countries, parties, or ethnic groups, does not lead to peace.In reality, peoples desire to live in peace. But their leaders are mired in enmities that only know the language of weapons. Since 1979, Iran and Israel have no longer had diplomatic relations and remain in a state of tension. For 46 years, there have been no attempts at rapprochement, reconciliation, or peace processes.At the international level, a notable agreement was the Joint Comprehensive Plan of Action (JCPOA), which provided for concessions on Iran’s nuclear ambitions, limited exclusively to civilian use, in exchange for sanctions relief. Iranian officials have not ruled out resuming this agreement, but only if it is fair, in a win-win context.The Nuclear Non-Proliferation Treaty (NPT) not only prohibits new nations from acquiring nuclear weapons, but also dismantles those that already possess them. States that still possess nuclear arsenals, while maintaining and modernizing them, now avoid referring to them as arsenals, preferring the term “deterrents.”Dag Hammarskjöld’s quote, “The UN was not created to take us to heaven, but to save us from hell,” reminds us that when universal charters are codified, the goal is to prevent conflicts and catastrophes to avoid the worst for humanity.As Immanuel Kant wrote after the Napoleonic Wars in his essay “Toward Perpetual Peace” (Zum ewigen Frieden, 1795): “The state of peace between men living side by side is not a state of nature […]; therefore, the state of peace must be established.” To address the emergencies of the 21st century, Jeffrey Sachs asserts that “the path to peace lies in shared solutions to common problems—climate change, pandemics, poverty—and not in military domination” (Address at the Global Solutions Summit, Berlin, 2021).Just as conflicts affect the world order, peace must be a common interest, not subject to the veto of a few.In “The City of God,” Saint Augustine defines peace as the “tranquility of order” (tranquillitas ordinis). He distinguishes two levels: earthly peace (relative, which Saint Thomas Aquinas defines as “temporary”), as a necessary means for social life to avoid chaos – especially through treaties – and divine peace (absolute and, according to Aquinas, “spiritual”), which constitutes the ultimate goal of humanity and requires spiritual conversion.Jesus, shortly before his passion, reminds us that peace is a gift from God in John 14:27: “Peace I leave with you; my peace I give to you.” Even in suffering and persecution, this peace endures, because it is interior. It comes from union with God. Earthly peace is a reflection and fruit of Christ’s peace.As members of the Church, which, following in Christ’s footsteps, promotes human dignity, justice, and peace, we must be impartial, giving to Caesar what is Caesar’s and to God what is God’s.We must work for peace between the parties, not for the victory of one of them (cf. 2 Cor 5:18), loving the oppressor and the oppressed, without justifying injustice (Jn 3:16). Christians are called to “hate evil” (Rom 12:9) but to “bless its enemies” (Mt 5:44).As peoples of the world, we are all children of God, created in his image. Jews, Christians, Muslims, children of Abraham, have a moral duty to respect one another as brothers and sisters, children of the same Father. Why would we want to fight against the uniqueness of others? Since we turned our weapons against our fellow human beings, these brothers and sisters have lost their value, becoming annihilated enemies. And the consequences affect not only the enemy, but the entire world.The Holy See, in its diplomatic work for peace and reconciliation, explores every possibility to offer a framework for fair negotiations. The universal Church and the local Churches are, as far as possible, instruments of peace and charity, close to all, especially the most vulnerable, without discrimination, and always at their side in prayer. This is an expression of Christian charity and a response to the Gospel call to love one’s neighbor.Pray for the victims: This means asking God to inspire leaders to seek peaceful solutions and avoid war, which can no longer be considered a solution, as its ever-increasing risks outweigh its supposed benefits.The 2025 document Antiqua et Nova reiterates that peace cannot be achieved by force alone, but must be built through patient diplomacy, the active promotion of justice, solidarity, integral human development, and respect for human dignity.Pope Benedict XVI also emphasized in 2006, on the occasion of the 39th World Day of Peace, that peace is a divine gift that demands the responsibility to conform human history to divine order, and that failure to comply with the universal moral law and fundamental human rights prevents the realization of peace. The wounds of Christ are open in today’s world. The risen Jesus, emerging from the tomb, burst into the Upper Room and showed them to the frightened disciples who had locked themselves inside. Now they invite us to open our doors to testify to the world that darkness does not have the last word. (Agenzia Fides, 30/7/2025)*Archbishop of Tehran-Isfahan
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