venerdì 3 aprile 2026

PAX VOBISCUM

 it-fr-es-en


COSTRUTTORI DI PACE

In questa Pasqua 2026, abbiamo un grandissimo bisogno che si avveri il saluto di Cristo risorto: «Pace a voi!». In un mondo frantumato e sconvolto, il nostro augurio è che queste parole raggiungano tutti: chi pensa di poter dirimere i conflitti con le armi, come pure chi subisce pesantemente le drammatiche conseguenze della guerra, in particolare le vittime innocenti. Che le parole di Cristo scuotano davvero le coscienze affinché si riprendano con coraggio le vie della pace, le uniche compatibili con il rispetto della dignità umana!

Non possiamo rassegnarci alla guerra e alla dittatura delle armi. Non possiamo lasciarci anestetizzare dall’indifferenza o dall’abitudine. In un mondo fortemente interconnesso e che ha raggiunto un livello inimmaginabile di sviluppo tecnologico, dalla guerra tutti usciamo perdenti. La guerra è sempre e per tutti una sconfitta dolorosa, che serve solo a provocare distruzione, morte e ferite difficili da rimarginare, logorando la dignità umana di quelli che ne sono coinvolti.

Come cristiani, sappiamo che in Cristo la pace è possibile. Questa consapevolezza non possiamo non annunciarla a tutti. Per i cristiani, la pace non è una teoria, ma una Persona che porta perdono, riconciliazione, fratellanza e vita nuova. Lo viviamo e lo proclamiamo in modo particolare nei giorni di Pasqua.

Nel momento in cui la guerra sconvolge la vita di tanti, di troppi popoli, con conseguenze gravissime a livello globale, il nostro grido, il nostro appello è sempre e ancora una volta di pace: «Pace a voi!». E all’appello alla pace si unisce il nostro impegno a promuoverla.

(Civiltà Cattolica)

ARTISANS DE PAIX

En cette Pâques 2026, nous avons désespérément besoin que la promesse du Christ ressuscité se réalise : « La paix soit avec vous ! » Dans un monde brisé et troublé, nous espérons que ces mots parviendront à tous : à ceux qui pensent pouvoir résoudre les conflits par les armes, comme à ceux qui subissent les conséquences tragiques de la guerre, en particulier les victimes innocentes. Puisse la parole du Christ réveiller véritablement les consciences afin que nous revenions courageusement sur les chemins de la paix, les seuls compatibles avec le respect de la dignité humaine !

Nous ne pouvons-nous résigner à la guerre et à la dictature des armes. Nous ne pouvons-nous laisser engourdir par l'indifférence ou l'habitude. Dans un monde hyperconnecté ayant atteint un niveau de développement technologique inimaginable, nous sortons tous perdants de la guerre. La guerre est toujours et pour tous une défaite douloureuse, qui ne fait qu'engendrer destruction, mort et blessures difficiles à guérir, érodant la dignité humaine de ceux qui y sont impliqués.

En tant que chrétiens, nous savons que la paix est possible en Christ. Nous ne pouvons manquer de proclamer cette vérité à tous. Pour les chrétiens, la paix n'est pas une théorie, mais une Personne qui apporte le pardon, la réconciliation, la fraternité et une vie nouvelle. Nous la vivons et la proclamons tout particulièrement pendant les jours de Pâques.

À l'heure où la guerre bouleverse la vie de tant de peuples, avec de graves conséquences à l'échelle mondiale, notre cri, notre appel, est toujours et encore un appel à la paix : « Que la paix soit avec vous !» Et cet appel à la paix s'accompagne de notre engagement à la promouvoir.

(Civiltà Cattolica)

PACIFICADORES

En esta Pascua de 2026, necesitamos urgentemente que se cumpla el saludo de Cristo resucitado: «¡La paz sea con vosotros!». En un mundo devastado y convulso, nuestra esperanza es que estas palabras lleguen a todos: a quienes creen poder resolver los conflictos con armas, así como a quienes sufren las trágicas consecuencias de la guerra, especialmente las víctimas inocentes. Que las palabras de Cristo conmuevan verdaderamente las conciencias para que volvamos con valentía a los caminos de la paz, ¡los únicos compatibles con el respeto a la dignidad humana!

No podemos resignarnos a la guerra ni a la dictadura de las armas. No podemos permitir que la indiferencia o la costumbre nos adormezcan. En un mundo altamente interconectado que ha alcanzado un nivel inimaginable de desarrollo tecnológico, todos salimos perdiendo de la guerra. La guerra es siempre y para toda una dolorosa derrota, que solo sirve para causar destrucción, muerte y heridas difíciles de sanar, erosionando la dignidad humana de quienes participan.

Como cristianos, sabemos que la paz es posible en Cristo. No podemos dejar de proclamar esta verdad a todos. Para los cristianos, la paz no es una teoría, sino una Persona que trae perdón, reconciliación, fraternidad y vida nueva. Vivimos y proclamamos esto especialmente durante los días de Pascua.

En un momento en que la guerra perturba la vida de tantos pueblos, con graves consecuencias a nivel mundial, nuestro clamor, nuestro llamado, es siempre y una vez más por la paz: «¡La paz sea con ustedes!». Y el llamado a la paz se une a nuestro compromiso de promoverla.

En un momento en que la guerra perturba la vida de tantos pueblos, con graves consecuencias a nivel mundial, nuestro clamor, nuestro llamado, es siempre y una vez más por la paz: «¡La paz sea con ustedes!». Y el llamado a la paz se une a nuestro compromiso de promoverla.

(Civiltà Cattolica)

PEACE BUILDERS

This Easter 2026, we desperately need the resurrected Christ's greeting to come true: "Peace be with you!" In a shattered and troubled world, our hope is that these words will reach everyone: those who think they can resolve conflicts with weapons, as well as those who suffer the tragic consequences of war, especially the innocent victims. May Christ's words truly stir consciences so that we courageously return to the paths of peace, the only ones compatible with respect for human dignity!

We cannot resign ourselves to war and the dictatorship of weapons. We cannot allow ourselves to be anesthetized by indifference or habit. In a highly interconnected world that has reached an unimaginable level of technological development, we all emerge as losers from war. War is always and for everyone a painful defeat, which only serves to cause destruction, death, and wounds difficult to heal, eroding the human dignity of those involved.

As Christians, we know that peace is possible in Christ. We cannot fail to proclaim this awareness to all. For Christians, peace is not a theory, but a Person who brings forgiveness, reconciliation, brotherhood, and new life. We live and proclaim this especially during the days of Easter.

At a time when war disrupts the lives of so many, too many peoples, with grave consequences globally, our cry, our appeal, is always and once again for peace: "Peace be with you!" And the call for peace is joined to our commitment to promoting it.

(Civiltà Cattolica)

 

 


giovedì 2 aprile 2026

L'AMOUR DE DIEU

 

*fr-en-es-it*


Pâques, la victoire 

de l’amour de Dieu


par Vincent Dollmann


Le cœur aimant du Christ

Dans sa dernière Encyclique du 24 octobre 2024, intitulée Dilexit nos, Il nous a aimés, le Pape François nous a laissé un enseignement sur le Sacré-Cœur de Jésus. Le cœur d’une personne, dans la Tradition biblique, désigne son « centre caché, insaisissable par la raison » et son « lieu de la décision et de la rencontre » (Catéchisme de l’Eglise Catholique n. 2563).

Pour Jésus, le cœur révèle son amour humain et divin, et son identité d’homme-Dieu. On peut dire qu’en lui, le cœur humain et le cœur divin battent à l’unisson.

Quand il touche un malade, c’est une activité de son humanité, mais lorsque ce toucher guérit, cela provient de sa puissance divine. Ses gestes humains deviennent ainsi salutaires par la force de sa divinité.

La victoire de l’amour de Jésus

Le titre de l’Encyclique Dilexit nos est un verset d’un hymne de l’épitre aux Romains qui chante la victoire de l’amour de Dieu obtenue par la mort et la résurrection de Jésus son Fils (Cf. Rm 8, 31-39). Saint Paul loue Dieu pour le salut offert gratuitement et définitivement à l’humanité et pour Jésus institué comme intercesseur. Par sa mort et sa résurrection, il a été établi Seigneur des vivants et des morts ; lui seul peut guérir et recréer le cœur de l’homme. Saint Paul poursuit ainsi sa louange en évoquant son expérience de l’amour de Dieu dans les épreuves de son ministère. L’apôtre s’y appuie pour exprimer sa confiance en la victoire de l’amour de Dieu sur toutes les puissances du mal et de la mort. Il conclut par un acte de foi et d’espérance : « Rien ne pourra nous séparer de l’amour de Dieu manifesté dans le Christ Jésus notre Seigneur » (Rm 8,39).

Notre réponse à l’amour du Christ

Le Pape François, dans son encyclique Dilexit nos, il nous a aimés, de même que le Pape Léon XIV plus récemment dans son Exhortation Dilexi te, je t’ai aimé (4 octobre 2025), nous invitent à contempler l’amour humain et divin du Cœur de Jésus, un amour personnel et universel, un amour qui éclaire et fortifie, un amour qui donne la vie. Nous sommes même appelés à répondre à cet amour du Christ en nous laissant guider par son enseignement et fortifier par ses sacrements.

Le Pape Benoît XVI en est un bel exemple de fidélité dans la foi et la charité ; avant sa mort le 31décembre 2022, il a prononcé ces derniers mots: « Signore, ti amo, Seigneur je t’aime ».

+Vincent DOLLMANN - Archevêque de Cambrai - A. E.Umec-Wuct


Easter, the Victory of God’s Love

by Vincent Dollmann

  • The Loving Heart of Christ
  • In his latest encyclical of October 24, 2024, entitled Dilexit nos, He Loved Us, Pope Francis offered us a teaching on the Sacred Heart of Jesus. In biblical tradition, a person’s heart refers to its “hidden center, beyond the grasp of reason” and its “place of decision and encounter” (Catechism of the Catholic Church, no. 2563).

  • For Jesus, the heart reveals his human and divine love, and his identity as God-man. It can be said that in him, the human heart and the divine heart beat in unison.

  • When he touches a sick person, it is an act of his humanity, but when that touch heals, it comes from his divine power. His human gestures thus become healing through the force of his divinity.

  • The Victory of Jesus’ Love
  • The title of the encyclical Dilexit nos is a verse from a hymn in the Epistle to the Romans, which celebrates the victory of God’s love obtained through the death and resurrection of Jesus, his Son (cf. Rom 8:31-39). Saint Paul praises God for the salvation freely and definitively offered to humanity and for Jesus, instituted as intercessor. Through his death and resurrection, he was established as Lord of the living and the dead; he alone can heal and recreate the human heart. Saint Paul continues his praise by recalling his experience of God’s love in the trials of his ministry. The apostle draws upon this experience to express his confidence in the victory of God’s love over all the powers of evil and death. He concludes with an act of faith and hope: “Nothing can separate us from the love of God that is in Christ Jesus our Lord” (Romans 8:39).

  • Our Response to the Love of Christ
  • Pope Francis, in his encyclical Dilexit nos, He Has Loved Us, as well as Pope Leo XIV more recently in his Exhortation Dilexit te, I Have Loved You (October 4, 2025), invite us to contemplate the human and divine love of the Heart of Jesus, a personal and universal love, a love that enlightens and strengthens, a love that gives life. We are even called to respond to this love of Christ by allowing ourselves to be guided by his teaching and strengthened by his sacraments.

  • Pope Benedict XVI is a beautiful example of fidelity in faith and charity; before his death on December 31, 2022, he uttered these last words: “Signore, ti amo, Lord, I love you.”

  • +Vincent DOLLMANN - Archbishop of Cambrai - E. A..Umec-Wuct

La Pascua, la Victoria 
del Amor de Dios

Por Vincent Dollmann

El Corazón Amoroso de Cristo
En su última encíclica del 24 de octubre de 2024, titulada Dilexit nos (Nos amó), el Papa Francisco nos ofreció una enseñanza sobre el Sagrado Corazón de Jesús. En la tradición bíblica, el corazón de una persona se refiere a su «centro oculto, más allá del alcance de la razón» y a su «lugar de decisión y encuentro» (Catecismo de la Iglesia Católica, n.º 2563).
Para Jesús, el corazón revela su amor humano y divino, y su identidad como Dios-hombre. Se puede decir que en él, el corazón humano y el corazón divino laten al unísono.
Cuando toca a un enfermo, es un acto de su humanidad; pero cuando ese toque sana, proviene de su poder divino. Sus gestos humanos se convierten así en sanación por la fuerza de su divinidad.

La victoria del amor de Jesús
El título de la encíclica Dilexit nos es un versículo de un himno de la Epístola a los Romanos, que celebra la victoria del amor de Dios obtenida mediante la muerte y resurrección de Jesús, su Hijo (cf. Rom 8,31-39). San Pablo alaba a Dios por la salvación ofrecida gratuita y definitivamente a la humanidad y por Jesús, instituido como intercesor. Mediante su muerte y resurrección, fue establecido como Señor de vivos y muertos; solo él puede sanar y transformar el corazón humano. San Pablo continúa su alabanza recordando su experiencia del amor de Dios en las pruebas de su ministerio. El apóstol se basa en esta experiencia para expresar su confianza en la victoria del amor de Dios sobre todos los poderes del mal y de la muerte. Concluye con un acto de fe y esperanza: «Nada puede separarnos del amor de Dios que está en Cristo Jesús, nuestro Señor» (Romanos 8,39).

Nuestra respuesta al amor de Cristo
El Papa Francisco, en su encíclica Dilexit nos (Él nos ha amado), y más recientemente el Papa León XIV en su Exhortación Dilexit te (Yo os he amado) (4 de octubre de 2025), nos invitan a contemplar el amor humano y divino del Corazón de Jesús, un amor personal y universal, un amor que ilumina y fortalece, un amor que da vida. Estamos llamados incluso a responder a este amor de Cristo dejándonos guiar por su enseñanza y fortalecidos por sus sacramentos.
El Papa Benedicto XVI es un hermoso ejemplo de fidelidad en la fe y la caridad; antes de su muerte, el 31 de diciembre de 2022, pronunció estas últimas palabras: «Signore, ti amo, Señor, te amo».

+Vincent DOLLMANN - Arzobispo de Cambrai - A. E.Umec-Wuct

Pasqua, la vittoria dell'amore di Dio

di Vincent Dollmann

Il Cuore Amorevole di Cristo
Nella sua ultima enciclica del 24 ottobre 2024, intitolata Dilexit nos (Ci ha amati), Papa Francesco ci ha offerto un insegnamento sul Sacro Cuore di Gesù. Nella tradizione biblica, il cuore di una persona si riferisce al suo «centro nascosto, al di là della comprensione della ragione» e al suo «luogo di decisione e di incontro» (Catechismo della Chiesa Cattolica, n. 2563).
Per Gesù, il cuore rivela il suo amore umano e divino, e la sua identità di Dio-uomo. Si può dire che in lui battono all'unisono il cuore umano e il cuore divino.
Quando tocca una persona malata, è un atto della sua umanità, ma quando quel tocco guarisce, proviene dalla sua potenza divina. I suoi gesti umani diventano dunque guarigione attraverso la forza della sua divinità.

La vittoria dell'amore di Gesù
Il titolo dell'enciclica Dilexit nos è un versetto di un inno dell'Epistola ai Romani, che celebra la vittoria dell'amore di Dio ottenuta attraverso la morte e risurrezione di Gesù, suo Figlio (cfr. Rm 8,31-39). San Paolo loda Dio per la salvezza offerta gratuitamente e definitivamente all'umanità e per Gesù, istituito come intercessore. Attraverso la sua morte e risurrezione, egli è stato costituito Signore dei vivi e dei morti; solo lui può guarire e ricreare il cuore umano. San Paolo continua la sua lode ricordando la sua esperienza dell'amore di Dio nelle prove del suo ministero. L'apostolo attinge a questa esperienza per esprimere la sua fiducia nella vittoria dell'amore di Dio su tutte le potenze del male e della morte. Conclude con un atto di fede e di speranza: «Nulla ci separerà dall'amore di Dio che è in Cristo Gesù, nostro Signore» (Romani 8,39).

La nostra risposta all'amore di Cristo
Papa Francesco, nella sua enciclica Dilexit nos, Egli ci ha amati, così come Papa Leone XIV più recentemente nella sua Esortazione Dilexit te, Io vi ho amati (4 ottobre 2025), ci invitano a contemplare l'amore umano e divino del Cuore di Gesù, un amore personale e universale, un amore che illumina e fortifica, un amore che dà vita. Siamo anche chiamati a rispondere a questo amore di Cristo lasciandoci guidare dal suo insegnamento e fortificare dai suoi sacramenti.
Papa Benedetto XVI è un bellissimo esempio di fedeltà nella fede e nella carità; prima della sua morte, il 31 dicembre 2022, pronunciò queste ultime parole: "Signore, ti amo, Signore, ti amo".

+Vincent DOLLMANN - Arcivescovo di Cambrai - A. E.Umec-Wuct









mercoledì 1 aprile 2026

LES LAICS ET L'EGLISE

 


 Les laïcs imprègnent 

le monde

 de l'esprit du Christ

Le Pape a poursuivi son cycle de catéchèses autour de la constitution dogmatique Lumen gentium du Concile Vatican II lors de l'audience générale, s'arrêtant ce mercredi 1er avril, sur le rôle des laïcs au sein du peuple de Dieu. Leur apostolat doit s’étendre au monde entier pour l’«imprégner de l’esprit du Christ» dans «la justice, la charité et la paix», a déclaré le Pape Léon XIV.

Alexandra Sirgant – Cité du Vatican

Devant 15 000 fidèles, réunis place Saint-Pierre malgré une météo printanière capricieuse, Léon XIV a poursuivi sa catéchèse sur les fruits du Concile Vatican II et en particulier la constitution dogmantique Lumen gentium qu'il explore depuis plusieurs semaines. Après la dimension hiérarchique de l’Église la semaine dernière, le Pape a centré sa réflexion ce mercredi 1er avril sur la mission des laïcs. Ceux que l’Église a défini pendant des siècles comme étant simplement «ceux qui ne font pas partie des clercs ou des consacrés», a rappelé le Saint-Père.

«Il n’y a donc qu’un seul peuple de Dieu, choisi par lui: “un seul Seigneur, une seule foi, un seul baptême” (Ep 4, 5); commune est la dignité des membres par leur régénération en Christ, commune la grâce de l’adoption filiale, commune la vocation à la perfection; il n’y a qu’un seul salut, une seule espérance et une charité sans divisions» (LG, 32), a déclaré le Pape, citant un extrait de Lumen gentium. Le Concile Vatican II affirme non seulement l’égalité entre tous les baptisés, mais également «la dignité et la liberté des enfants de Dieu» (cf. LG, 9).

Les laïcs forment le corps du Christ

Plus le don est grand, plus l’est également l’engagement. «Mais sur quoi repose cette mission et en quoi consiste-t-elle?» s’est interrogé le Pape. En guise de réponse, Léon XIV a rappelé la description des laïcs proposée par le Concile: «On entend par laïcs tous les fidèles chrétiens […] qui, étant incorporés au Christ par le baptême, intégrés au Peuple de Dieu, et participants à leur manière de la fonction sacerdotale, prophétique et royale du Christ, exercent pour leur part, dans l’Église et dans le monde, la mission qui est celle de tout le peuple chrétien.» (LG, 31).

Loin d’être une masse informe, le peuple de Dieu représente le corps du Christ, a assuré le Pape, soit «la communauté structurée de manière organique, en vertu de la relation féconde entre les deux formes de participation au sacerdoce du Christ: le sacerdoce commun des fidèles et le sacerdoce ministériel» (cf. LG, 10). Ainsi, a-t-il précisé, «en vertu du baptême, les fidèles laïcs participent au même sacerdoce du Christ»

Une Église en sortie

Développant sa réflexion, le Pape Léon XIV a cité l’exhortation apostolique de saint Jean-Paul II Christifideles laici, qui relança en 1988 l’apostolat des laïcs en appelant «tous les fidèles laïcs, hommes et femmes, à travailler» à «la vigne» du Christ.

«Le vaste champ de l’apostolat des laïcs ne se limite pas à l’espace de l’Église, mais s’étend au monde», a assuré le Saint-Père. «L’Église, en effet, est présente partout où ses enfants professent et témoignent de l’Évangile: sur les lieux de travail, dans la société civile et dans toutes les relations humaines, là où, par leurs choix, ils montrent la beauté de la vie chrétienne, qui anticipe ici et maintenant la justice et la paix qui seront pleines dans le Royaume de Dieu».

Le monde a besoin «d’être imprégné de l’Esprit du Christ pour d’atteindre plus efficacement sa fin dans la justice, la charité et la paix» (LG, 36). Un horizon atteignable seulement «avec la contribution, le service et le témoignage des laïcs!», a déclaré le Pape.

Le Successeur de Pierre a enfin convoqué l’expression tant aimée du Pape François, celle d’une «Église en sortie». Une Église, a ajouté Léon XIV, «incarnée dans l’histoire, toujours ouverte à la mission, dans laquelle nous sommes tous appelés à être des disciples-missionnaires, apôtres de l’Évangile, témoins du Royaume de Dieu, porteurs de la joie du Christ que nous avons rencontré!».

Vaatican.va

Immagine

 

THE COMMON GOOD

 


Space and humanity

 at a crossroads:

 A new frontier

 of the common good

On the occasion of the launch of the NASA Artemis II mission on April 1, 2026, the Caritas in Veritate Foundation has released a video featuring reflections and perspectives on space exploration and the principles that should govern humanity’s relationship with it. Archbishop Ettore Balestrero, in an interview with Vatican media, affirms that “space must remain a common good, with clear legal norms and a sense of responsibility toward all humanity and future generations.”

By Fabio Colagrande and Eugenio Murrali

On April 1st the Artemis II mission is scheduled to launch from the Kennedy Space Center in Florida. It is the second mission of NASA’s Artemis lunar program and the first to carry astronauts. The mission includes a crew of four astronauts who will travel beyond Earth’s orbit to perform a wide flyby of the Moon, without landing. It represents an intermediate step toward Artemis III, the mission aimed at returning astronauts to walk on the lunar surface 53 years after Apollo 17, which concluded on December 14, 1972. Space has increasingly become a subject of discussion within the United Nations. The number of satellites in orbit has grown exponentially in recent years, highlighting how space has become a constant theme in debates related to geopolitics, security, and international relations.

To explore the significance of space missions, the Caritas in Veritate Foundation, chaired by Archbishop Ettore Balestrero, Permanent Observer of the Holy See to the United Nations Institutions in Geneva, has produced and released a video, following last February’s publication: "Outer Space and Humanity at the Crossroads: A New Frontier of the Common Good." The video offers and synthesizes reflections on the purpose of exploring the universe, bringing into dialogue science, theology, and international law, as well as the principles that should govern humanity’s relationship with it and among human beings in the face of this work of God.

Your Excellency, why is reflection on political and regulatory choices for space so urgent?

The Mission of the Holy See in Geneva and the Caritas in Veritate Foundation, which works in collaboration with it, are concerned with space, which is God’s creation and obeys His laws. 

To reach Heaven, a supernatural concept, human beings must behave well also in space, which is instead a geographical concept, belonging to the physical and biological order. Space is not terra nullius; it is not a lawless field of conquest governed by the principle “first come, first served.” This is the origin of the publication’s title Space and Humanity at a Crossroads, and also of the content of the video we produced. Humanity is already making decisions about space, moral decisions that will have long-term impacts and can either build up or destroy humanity. For this reason, the Church cannot remain indifferent.

In what way?

Looking at space from an ethical perspective urges us to ask: “Is it right to pursue everything that we are technologically capable of achieving? How should we do it? What kind of reality and order do we want to build?” The ethical and multilateral perspective is precisely what the Foundation’s document and video propose.

What actions, in particular, are necessary?

Space must remain a common good, with clear legal norms that, where necessary, are updated with a sense of responsibility toward all humanity and future generations. When we presented the publication at the United Nations in Geneva, the testimony of an astronaut who had spent nearly a year aboard the International Space Station (Michael Scott Hopkins) made a strong impression on the audience. He described the so-called overview effect.

What does that consist of?

It is the change in perspective experienced by all astronauts in space: the Earth appears small, fragile, without borders or divisions, a symbol of shared belonging and collective responsibility. Sadly, this image contrasts with the reality of wars, abuses, and violence that emerge when we return to viewing the planet up close. Pope Benedict XVI recalled this in words that remain relevant today, during a dialogue with astronauts aboard the International Space Station: “ I think it must be obvious to you how we all live together on one Earth and how absurd it is that we fight and kill each other.”

So space too is a common home, with rules to be respected. What specific contribution can the Church’s social teaching offer in guiding space development toward the common good?

The Church’s central message is that we must not turn space into a jungle. It offers humanity a kind of second chance, inviting us to avoid many of the mistakes made on Earth. Space must be explored with responsibility, solidarity, and respect for subsidiarity, for the benefit of present and future generations.

How?

We must prevent it from becoming a theater of uncontrolled competition, or worse, conflict. The first practical step the Holy See urges is respect for the Outer Space Treaty, signed by about 120 states, including all major spacefaring nations. In force for nearly sixty years (since 1967), it clearly establishes that the exploration and use of space must be carried out for the benefit and in the interest of all countries. The treaty defines space as the “province of all humankind.” The Holy See calls for strengthening existing legislation, not abandoning it, to avoid leaving some countries behind and to preserve care for creation, for example, through joint projects to remove space debris.

Is there a risk of militarization in space as well?

Certainly. Existing international law prohibits placing nuclear weapons or weapons of mass destruction in orbit, on celestial bodies, or in space, Article 4 of the 1967 Treaty. However, it does not explicitly prohibit conventional weapons or, for example, cyberattacks, nor does it ban interference with radio signals, which is already happening, unfortunately.

It is important to distinguish between using space to support military operations on Earth, such as through satellites, which is already a reality and the physical deployment of weapons and their direct use in space.

Is the latter a concrete possibility?

Some states are moving toward deploying weapons in orbit, and this increases international instability, weakens mutual trust, and transforms space from a “province of humanity,” as defined by the Treaty, into yet another theater of conflict. It is essential to understand that if a conflict were to directly involve space, it would likely spare no one on Earth.

Here in Geneva, it is often said that a war in space could never be won and should never be fought. For example, it is difficult to see how the principle of distinction, one of the cornerstones of international humanitarian law, could be respected. Therefore, many voices, including that of the Holy See, call for strengthening rules, transparency, and multilateral cooperation to preserve the peaceful use of space.

How, instead, can space competition become a positive mechanism for the good of all? How can space serve human dignity on Earth?

Competition must be balanced with cooperation. Competition without cooperation leads to instability, irrational clashes, violence, and even conflict. When oriented toward peaceful goals and channeled into cooperative forms, competition stimulates research, but it must translate into shared goods, common standards, and international partnerships.

With what effects?

Balancing competition and cooperation helps prevent the commercial use of space from becoming an end in itself and worsening existing inequalities. A healthy balance enables space to directly serve human dignity and the common good, for example, in times of crisis, through emergency communications, satellite data for humanitarian assistance, or monitoring to protect places of worship. In other cases, it improves weather forecasting, agriculture, healthcare, and transport, and reaches countries and communities that would otherwise be excluded.

How can science and faith move forward together in space research?

Science and faith can walk together and strengthen one another: science seeks scientific truths, while faith seeks the supernatural Truth, the truth about God and from God, which illuminates the human path. They neither overlap nor contradict each other. Science explains the “how,” while faith illuminates and guides the ultimate “why” of human action. In the context of space, this means using technical and scientific expertise for the common good, ensuring that progress does not become domination or destruction.

What role can the Holy See play?

The Holy See can and must play a role in ongoing debates on space first and foremost at the intergovernmental level by enlightening consciences and addressing the whole world, including the commercial and industrial sectors. Internationally, through its missions in Geneva, New York, and Vienna, it proposes an ethical framework centered on human dignity and contributes to multilateral dialogue and peace, promoting a shared sense of responsibility with space understood as a common good.

Moreover, the Caritas in Veritate Foundation, in collaboration with the Mission in Geneva, organizes events in Geneva, Brussels, Vienna, and New York, and produces publications and videos such as those released in recent days. It should also be remembered that the Holy See operates one of the oldest astronomical observatories in existence—the Vatican Observatory, established in its current form by Pope Leo XIII in 1891, affirming that the Church does not oppose true, sound science, but rather encourages and promotes it with full commitment.

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