A flawed but important work on the papal diplomacy of John Paul II’s pontificate
The book examines John Paul II’s papal diplomacy, arguing the Holy See became a moral superpower after losing worldly authority. The author uses political science theories to analyze Vatican actions, highlighting humanitarian work, media communication, and traditional diplomacy. The review notes the book’s critique of Marxist, realist, and liberal historical models, emphasizing individual leaders’ influence on global events. It points out the Vatican’s role at the UN and its alliances with Muslim‑majority states to counter pro‑abortion policies, illustrating John Paul II’s impact on international policy.
about 2 months ago
John Paul II’s diplomatic legacy is examined in Father John Tanyi Nquah Lebui’s new book The Cross and the Flag, which the Catholic World Report praises for its breadth while noting numerous editorial and scholarly shortcomings. 1
The work, published by St. Augustine’s Press in 2024, argues that the Vatican transformed from a territorial power into a “moral super‑power” under John Paul II, leveraging humanitarian aid, media outreach, and traditional statecraft to shape international affairs. 1
Father Lebui is a Cameroonian priest serving the Archdiocese of Boston and a scholar of international relations. His academic training informs the book’s use of political‑science concepts from scholars such as Fukuyama, Kissinger and Nye. 1
Lebui identifies three diplomatic strands: (1) humanitarian initiatives, (2) the Vatican’s media strategy—highlighting spokesman Joaquín Navarro‑Valls—and (3) conventional diplomatic engagement with states and multilateral bodies. 1
The Holy See, one of only two permanent UN observers, used John Paul II’s moral authority to block the 1994 Cairo conference’s abortion‑centric population‑control proposals, forming alliances with Muslim‑majority nations such as Pakistan. 1
Lebui emphasizes John Paul II’s “African” dimension, noting eleven papal pilgrimages that covered 39 of the continent’s 54 nations—more than his visits to Poland, France or the United States. The book credits the pope with debt relief advocacy, conditional releases of political prisoners, and the establishment of the John Paul II Foundation for the Sahel. 1
The reviewer points out frequent repetition of points and a high incidence of spelling and punctuation mistakes that hinder readability. 1
Several cited authors—often “dissident Catholics”—are over‑represented, while some references are missing from the bibliography. The book also contains factual inaccuracies, such as misstating the year of John Paul II’s beatification and confusing a 1983 Mass in Managua with a later Havana ceremony. 1
Lebui’s assessments of African leaders (e.g., praising Ahmed Sékou Touré) and of Polish cultural traits are flagged as problematic or misattributed, including an incorrect quotation attributed to Menachem Begin that actually originates from Yitzhak Shamir. 1
Despite its scholarly flaws, the book contributes a valuable chapter on John Paul II’s engagement with Africa and offers a comprehensive, if imperfect, portrait of papal diplomacy during his pontificate. The reviewer hopes Lebui will refine his approach in future works. 1
Investigate John Paul II’s moral diplomacy at the UN
An investigation into John Paul II’s “moral diplomacy” at the UN requires sources that document his specific UN interventions (addresses, statements, reports on meetings, etc.). In the materials available here, the only primary John Paul II text provided is a work on marriage and the Eucharist, not UN diplomacy. So a historical, evidence-based account of what he did and said at the UN cannot be completed from the current reference set.
What is possible is to identify moral themes in John Paul II’s teaching that plausibly underpin the kind of “moral diplomacy” the question refers to—while clearly noting that this remains an inference rather than a UN-specific investigation.
Within Catholic moral reasoning, “moral diplomacy” is best understood as diplomacy that appeals to objective moral truths and the moral formation of peoples and institutions, rather than limiting itself to power politics. Even when not mentioning the UN explicitly, John Paul II presents a vision of Christian life that is inherently public and world-facing: he insists that what is lived in covenant fidelity and Eucharistic communion has consequences for society and for the “future of the world.”
He also ties the Christian vocation to being a communion that expands outward—“communion and mission”—not merely an inward spirituality.
John Paul II describes God’s gift to humanity as “life and love,” and emphasizes that the divine-human covenant is not a mere contract but calls for love, tenderness, fidelity.
He connects Christian marriage to an indissoluble covenant reality rooted in Christ and culminating in fidelity “to the end,” with love expressed in gift and forgiveness.
Diplomacy implication (inference): A “moral diplomacy” grounded in this would treat social goods—especially commitments between persons (marriage, family) and the stability of promises—as central to peace and the common good.
John Paul II teaches that the Eucharist is a “mystery of communion” that draws the faithful into communion in the Spirit, culminating in unity “in respect for each person.”
He explicitly states that the Eucharist “bursts boundaries,” builds the Church’s mystical body, and that the Spirit ensures communion and mission.
Diplomacy implication (inference): This supports a diplomatic style that seeks unity without erasing persons or cultures—i.e., a moral realism that pursues peace by affirming persons in truth and charity.
John Paul II does not present Christian moral life as “illusion” or mere sentiment: he highlights rejection, pride, the reality of sin, and the need for redemption through Christ’s Cross—so that love is “saved” and transformed.
Diplomacy implication (inference): Moral diplomacy would not assume that societies can be changed by slogans alone; it would emphasize repentance, forgiveness, justice, and the transformation of hearts as prerequisites for durable peace.
John Paul II directly links marital and familial holiness to the broader world: “the future of the world depends on it,” and he urges that Christian family life lead others toward “Jacob’s wells” and toward Christ’s invitation.
Diplomacy implication (inference): A moral diplomat in John Paul II’s framework would treat the dignity of the person and the health of families as issues of genuine international concern, not secondary “private” matters.
To investigate John Paul II’s UN activity specifically, one would need sources such as:
None of that material appears in the provided references; the current set contains only passages from a marriage/Eucharist work and one Italian homily on worship and temptation (not UN diplomacy).
Therefore, it would be misleading to claim—based solely on these references—that John Paul II used particular UN arguments, campaigns, or negotiating strategies “at the UN.”
A full investigation would require additional sources specifically covering his UN statements and engagements.