The homeland does not defend itself by rearming. The Italian bishops, just as the decree on weapons is being discussed, publishes a document with the eloquent title “Educating for an unarmed and disarming peace”. In the wake of Pope Leo’s appeals, the CEI «in a time in which governments, political actors and even public opinions consider war as a privileged tool for resolving conflicts», instead appeals to find the courage of «alternative ways to give substance to the far-sighted realism of the care of human dignity and creation. It is therefore worth remembering civil experiences of great importance, to which Catholics have contributed.” In the foreground is compulsory civil service, because «the defense of the homeland is not ensured only with the use of arms, but involves the care of the civitas, through conscientious objection and civil service». And so “a compulsory civil service would be an investment to give future generations the opportunity to practice care for the dignity of the human person and for the environment, to oppose the inequality that becomes a social system, to enmity as a qualification of relationships between human beings and peoples, to the subjection of others to one’s own ambitions”.
Furthermore, the CEI questions the role of military chaplains: «There is also a form of defense of the homeland that is carried out in the Armed Forces and it cannot leave the Church indifferent: here too we need forms of spiritual assistance that express an active sensitivity to peace», they write. And they propose «new forms of spiritual assistance for the Armed Forces, which also take into account the changes that have affected the role of women and men who make this choice. In recent decades the Italian Armed Forces have been increasingly engaged in missions abroad under the aegis of the United Nations, not only as interposition forces but sometimes also as an integral part of authentic peacemaking itineraries, bringing political stability, overcoming conflicts, building development processes. However, we also ask ourselves whether we should not envisage different forms of presence in these contexts, less directly linked to belonging to the military structure: they would allow greater freedom in announcing peace, especially in critical contexts”.
An education for peace, the bishops reflect, at a time when anti-Semitism, Islamophobia and persecution of Christians are growing and even religions are being exploited. In particular from «nationalisms, which reduce it to the distinctive character of a people, to an element that separates it from others, defining its traditions and identity practices. The defense of the nation presents itself as the defense of religion, and this is attempted to justify promises of worldly greatness, imperial destinies and overcoming the enemy. This dynamic affects different realities, causing violent components to re-emerge in the religious imaginations of many traditions, the Christian ones, unfortunately, but also the other monotheisms and the great Asian religions. Religious or not, nationalisms find consensus especially in the components of society most exposed to the political-economic crisis, sensitive to rereadings of history that evoke a presumed golden age to promise prosperity to those who defend identity. This justifies hostility towards foreigners, religious minorities, different sexual orientations, different political beliefs. The primacy of identity is affirmed to reassure a humanity frightened by epochal changes, by unequal economic-social relationships, by environmental devastation.”
We need to act quickly to eradicate the roots of hatred. Starting from the web and the various media which should become “places where peace must be cultivated on a daily basis. Bringing a nonviolent vision to social media means countering polarization, promoting respectful languages, educating critical discernment and opening spaces for authentic dialogue. The great potential of digital communication can thus be oriented towards encounters, the common search for truth and the construction of more just communities, in which mutual care prevails over the logic of conflict.”
