Peace begins in everyday life, in thoughts, in words, in everyday gestures, in not forgetting, in preserving, in knowing how to thank and repair. AND logos of the daily newspaper.
Peace is cultivated starting from relationships, by not closing ourselves in absolutisms (in false interpretations), vindictiveness, resentment, slander, and reaches the institutions, politics, the world.
In the face of disagreements, it is a good thing to find authentic reconciliation, to recognize and repair the error, the shortcomings, to know how to overcome, for a Koinos Logosa discourse that unites us, through a harmony that is not personal, but greater.
For this reason, peace is a process, a path, a continuous formation and reform. The biblical root of the word in fact presupposes “fulfillment”, includes not only the absence of war, but also well-being, prosperity, justice, joy, fullness of life. Thus Spinoza (1632-1677) rightly stated that peace it is not just the absence of war, it is a virtue, a state of mind that disposes towards benevolence, trust, justice. In the New Jerusalem (Rev. 21.1) Earth and Sky will unite in harmony, even animals hostile to each other will make peace, wolf with lamb, leopard with kid, the child and the viper (Is. 11.6-8).
The New Jerusalem will host all the nations of the Earth, who, having reached the Holy City, “will beat their swords into plowshares, their spears into sickles, and one people will no longer lift sword against another people, nor will they practice the art of war anymore” (Is. 2-4).
We remember that “war” is a word attested in Italian starting from the 12th century, based on the ancient Germanic word “Werra” which originally simply indicated “dispute”.
Thus the Peace we hope for is not made up of economic or financial interests, where the Peace of some corresponds to the war of others. It seeks, above all, to annul enmity and reconcile. Even Saint Francis (this year marks the 800th anniversary of his death) places this wish at the center of his Holy Life. We remember the conflict between the bishop of Assisi and the Podestà (1225) and no one who re-established Peace and harmony. Francis says to his companions: «It is a great shame for us who serve God that the bishop and the mayor hate each other so much and no one takes the trouble to put them back in peace and harmony». He then composed this verse to add to the Lauds: «Blessed are the peaceful, for they will be called children of God. One cannot know how much patience and humility the servant of God has within himself as long as he is given satisfaction. However, when he is not given satisfaction, how much patience and humility he has in this case, exactly how much he has and no more.” (Admonition XII).
So who really are the peacemakers?
The VII Beatitude is the most active, operational: the verbal expression is similar to that used in the first verse of the Bible for Creation and indicates initiative and industriousness (Mt 5.1-12). Peace includes integral human growth, the dignity of the person, the universal destination of goods, solidarity and security food, health, work, cities, a country.
The peace-building process needs strategies, formal commitments, but above all beating hearts, it involves the firm rejection of the death penalty, the self-limitation of arsenals, the threat of nuclear weapons.
War is repudiated by article 2 (paragraphs 3, 4) of the United Nations Charter and in Italy by Art. 11 of the Constitution which states: «Italy repudiates war as an instrument of offense… ensures Peace and justice for Nations and favors international organizations for this purpose».
Unfortunately, to date there are more than 70 states involved in wars.
A great internationalist man, father of solidarity between Nations, Giuseppe Mazzini, in the statute of Young Europe (1834) speaks of Humanitarianism, considering as the goal of international politics and of Europe, not economic interests, business, power, but a more realized humanity, in a common pact (Art.19).
So the Logos it must be done Koinos. It is up to men to do their own thing Logosliving flesh of the community: the human word, in fact, allows us to encounter plurality and shape cities and civilizations.
Thus, “what is between us” (in relation) is not accidental, because it is actually vital, it is not divisive even when it is conflictual, it is not artificial because it is given and not constructed, it is not neutral, but rather it is the greatest good of each one. This is why the continuous work of building coexistence is necessary. We need to “disarm words, to disarm minds and disarm the Earth! There is a great need for reflection, for calmness, for a sense of complexity. While war only devastates communities and the environment, without offering solutions to conflicts, diplomacy and international organizations need new life and credibility. Furthermore, religions can rekindle the desire for brotherhood and justice, the hope of peace. All this requires commitment, work, silence, words” (Pope Francis, letter Corriere della Sera of 03/14/2025, contents taken up by Pope Leo IV 05/2025, Prolusion at the beginning of the pontificate and in the Encyclical Magnificent Humanitas 2026).
Words are essential in creating relationships that are kind and humane or cold and hostile. Today, words are increasingly the bearers of aggression and impulse, they uproot the ethical foundations of relationships, spreading into increasingly vast areas of life, from everyday life to those of political life, causing wounds that continue to bleed. Kindness and meekness, on the other hand, are forms of life antithetical to those devoured by intolerance and conflict and should be taught in schools primary and secondary, effectively ennobling the human condition.
We must work for the healing of the word, for its humanization, from the deceptive, false or impulsive, violent word, to the “true word”, responsible and sensitive, to live well together, have an understanding, a vision, talk to each other to make peace, implement hope.
Peace is also “active hope”, as the vision and promise is prospective, passion for the further, but also for the alternative. He does not allow himself to be overcome by difficulties, he is capable of finding alternative solutions of salvation, he is not impatient, he does not waste his time, he does not hastily settle the issue, but he knows how to find other possibilities that work for the common good. It is a persevering response, of reconciliation and Concord. I would like to conclude with the saint of Assisi, from the perspective of “Perfect Letizia”: have peace in one’s hearts, be available for dialogue in truth, respect, mutual understanding, speak above all with the testimony of one’s lifecommunicating with one’s silence, with the ardors of the heart, with the zeal of faith, with active patience, with detachment from things and even from many aspects of one’s culture, with Agape. Thus giving credibility to peace.
We know the apostolic and missionary zeal of Francis, as well as his first missionary experiences which take place in the hot years of the Crusades due to the redemption of the Holy Sepulcher in the East and from the perspective of the Gospel. In 1219, the Poverello wanted to leave for Egypt where the fifth crusade called by the Fourth Lateran Council (1215) was underway, in the company of Fra Illuminato. Francis went with zeal and trust to Sultan al-Malik al-Kamil (1180-1238) and won his friendship. The figure of Sultan Malik has now been clarified: he was truly a just and pious man and not the very ferocious sultan represented in some Christian documents which wanted to highlight the violent character of Islam. The sultan was admired by Francis’ fervor and courage, to the point of conceiving an even greater devotion towards him.
Francis was convinced of the existence of another path that was an alternative to the crusades and disputes.
«The friars can live the Holy Gospel even among Muslims, without denying their faith, but rather bearing witness to it. It’s not a question of giving up the announcement, but of showing it through one’s own life testimony.” (E. Scognamiglio, Francis and the Sultan, EMP, Padua, p.67).
Thus the Saint felt the need to be at peace with all men and to contribute with his testimony of life to the construction of a universal brotherhood.
Peace therefore is Logos daily, Logos Koinos, Logos that they have in common is Testimony, from the Greek martys“witness”, is faithfulness, truth, perseverance to the end (martyr) and in Latin testis, “witness”, which gives credible proof, truthful proof of Peace.
Thus peace is the patience to rebuild Jerusalem, as in the times of Nehemiah, “piece by piece, safeguarding the human and the common good” (Leo XIV, Magnifica Humanitas, LEV p.180).
Beatrice Balsamo, Philosopher of the Person, Psychoanalyst, specialized in Ethics, Communication and Cinema. He collaborates with the University of Bologna, Parma, Ferrara for the teaching of Human Sciences and Philosophy of the Person. He is President of APUN (APS) – Association of Humanistic and Narrative Psychology. Philosophy Art Human Sciences. Creator of CINECare – Cinema for thinking, in support of the most vulnerable, she is Scientific Director of the international MENS-A/ Thought and Dialogue event, which takes place throughout the entire Emilia-Romagna region. In 2023, the honor of Knight of the order “Al Merito della Repubblica Italiana” was awarded to the Professor by the President of the Republic for the many innovative cultural and social initiatives and attention to others. Among his numerous publications: Amore whisper of a light breeze (Effatà, 2013), In praise of sweetness (Mimesis, 2017) and, with Mursia, Nella Bellezza. When the word is missing (2020). Gentle wisdom. In a trail of words (2023). Vision Hope Promise (Ladolfi Ed. 2026)
