Cardinal Pierbattista Pizzaballa, Latin patriarch of Jerusalem, described the situation in Palestine since the October ceasefire as abject ruin, with infrastructure, houses, schools, and hospitals destroyed. The cardinal noted that while daily bombings have stopped, residents are living in tents without basic necessities like water or electricity. Only 541 Christians remain in Gaza, according to Cardinal Pizzaballa. The comments were made during a news conference in Plymouth, Michigan, preceding a fundraising dinner hosted by the Archdiocese of Detroit to support relief efforts in the Holy Land.
5 days ago
Cardinal Pierbattista Pizzaballa, Latin Patriarch of Jerusalem, highlighted the ongoing devastation in Gaza during a December 5, 2025, news conference in Plymouth, Michigan. Despite the October ceasefire in the Israel-Gaza war, infrastructure remains largely destroyed, with no reliable water, electricity, schools, or hospitals.1 Families endure severe hardships, including food shortages and lack of medical care, marking a shift from survival mode to confronting long-term ruin.1
Over 1 million people now live in tents on exposed sand, vulnerable to floods and harsh weather. Children have been out of school for three years, and access to basic treatments like chemotherapy is nearly impossible.1 Every resident has been displaced, with rebuilding efforts uncertain amid regional tensions.1
Only 541 Christians remain in Gaza, centered at Holy Family Parish, the last standing church. They live in the church compound like a monastery, with homes destroyed and no possessions left.1 Three priests and five nuns from the Missionaries of Charity and the Family of the Incarnate Word provide daily support, maintaining Mass, prayers, rosary, and adoration to foster unity.1
Sacramental life persists amid adversity, including three baptisms, three births, and one marriage over the past two years. The community exhibits remarkable spirit, with no expressions of anger reported, even viewing their inability to hate as a Christian challenge.1 This faith sustains them, turning the parish into an island of hope and hospitality.1
Cardinal Pizzaballa's four-day pastoral visit to southeast Michigan, hosted by Archbishop Edward J. Weisenburger, included a fundraising dinner attended by 500 Catholics. The event, "United in Faith: Bridging Hearts from the Motor City to the Holy Land," raised over $500,000 for pastoral care, education, and relief in the Holy Land.1 This adds to $533,000 collected in August for Gaza relief via Catholic Relief Services and the Catholic Near East Welfare Association.1
Archbishop Weisenburger, who visited Gaza in 2014, emphasized preserving Christ's mission in his birthplace. He described the poverty and conditions as beyond comprehension, urging U.S. moral obligation to aid the voiceless.1 A prior Chaldean Eparchy fundraiser contributed to the total support.1
Cardinal Pizzaballa stressed the need for worldwide prayers and action to address the "disaster" in the Holy Land. He noted emotional and spiritual trauma emerging post-ceasefire, requiring pastoral care amid frustration.1 Food imports exist but are inaccessible without money, as banks are destroyed and markets dominate distribution.1
Hope, he said, must root in faith and desire, expressed through grassroots efforts by civil society, including Israelis, Palestinians, Muslims, Christians, and Jews. These actions defend the poor's rights and signal that "not all is lost," despite institutional failures.1 The cardinal urged U.S. Catholics to transcend political divides, view the situation's complexity, and resume safe pilgrimages to the Holy Land for economic stability.1
Investigate Catholic Church’s role in post‑war humanitarian aid
The Catholic Church has long played a pivotal role in post-war humanitarian aid, embodying Christ's compassion for the suffering through organized relief, reconstruction efforts, and advocacy for peace. Rooted in the Gospel's call to care for the vulnerable, the Church has responded to the devastation of conflicts—from the World Wars to more recent upheavals in Europe, Africa, and the Middle East—by mobilizing resources, partnering with international bodies, and sustaining long-term development. This involvement not only addresses immediate needs like food, shelter, and medical care but also fosters spiritual healing and social justice, ensuring that aid reflects the dignity of every human person. Drawing from papal teachings and Church agencies, this analysis explores the historical, organizational, and theological dimensions of the Church's contributions.
The Church's engagement in post-war aid traces back to the early 20th century, particularly after World War I, when Pope Benedict XV issued urgent appeals for charity amid widespread famine and disease in Central Europe. Recognizing the "hunger and want" that left children "wasting away with disease and... face to face with death," Benedict XV called for global solidarity, praising efforts like the "Save the Children Fund" for collecting money, clothing, and food. This initiative highlighted the Church's role as a channel for "Christian charity," emphasizing aid without distinction of race or nation, as all bear "the image of God." Despite challenges like scarcity and high living costs exacerbated by the war, these efforts provided essential relief and set a precedent for papal-led humanitarianism.
Following World War II, the Church intensified its response to the "destruction and ruin" across Europe and beyond, with Pope Pius XII urging public prayers for peace and solutions to lingering crises, such as in Palestine. He noted that while the war had "ceased in nearly every land," "benign peace has not yet dawned," with "threatening clouds" persisting due to unresolved tensions and the potential for new conflicts fueled by advanced weaponry. The Holy See collaborated with neutral entities like Switzerland to deliver "material and moral aid" to war victims, offering asylum, care, and sustenance to countless individuals amid the "human tragedy" engulfing Europe. This included supporting internees and refugees, demonstrating the Church's impartiality and its unique position to transcend national divides.
Pope John Paul II later reflected on these efforts in the context of post-World War II reconstruction, critiquing how the war failed to restore freedom and national rights for many, especially in Eastern Europe under Communist domination. Instead of revolutionary upheaval, the Church advocated for democratic rebuilding inspired by social justice, including stable economies, social security, and workers' rights to prevent exploitation. These principles guided aid that went beyond material recovery to uphold human dignity, countering both totalitarian regimes and materialistic consumerism.
The fall of Communism in 1989 marked a new chapter, with the Church addressing the "radical reordering" of Eastern Europe's economies, which brought "problems and sacrifices" akin to those after World War II. John Paul II emphasized that these nations, often "objects and not subjects" of historical impositions, required "assistance from other countries" as a "debt in justice." This aid was not charity alone but a moral imperative for Europe's stability, preventing economic disorder from reigniting conflicts. The Church urged mobilizing global resources—through disarmament and redefining priorities—to support not just Europe but also the Third World, where poverty persisted amid post-colonial and ongoing struggles.
In Africa, particularly post-war Ethiopia and Eritrea, the Church shouldered a "twofold responsibility": immediate recovery from war's damage and long-term development. Tasks included caring for the wounded, supporting widows and orphans, resettling displaced persons, and rebuilding homes and economies. The Ethiopian Catholic Secretariat exemplified this, assisting famine victims caused by war and drought, following Christ's compassion for the suffering (Mt 14:14). John Paul II praised such efforts as signs of Catholics' commitment to practical service for those in "material or spiritual need."
In the Middle East and beyond, the Church has sustained aid amid protracted conflicts. Addressing ambassadors, John Paul II called on the United Nations and humanitarian organizations to rebuild war-torn countries, transitioning peoples from "fear to hope." He highlighted the vulnerability of children and youth, who risk perpetuating violence, and appealed to religious leaders to foster unity and peace. The Church's mission manifests "God's closeness to every human being" through international engagement and support for minorities, including persecuted Christians.
The Church's aid is operationalized through dedicated agencies, ensuring efficient, faith-inspired delivery. The United States Conference of Catholic Bishops recommends several, each with a proven track record in post-war contexts:
These organizations embody the Church's collaborative spirit, working with governments and NGOs while prioritizing the Gospel's preferential option for the poor.
At its core, the Church's post-war aid is grounded in Catholic social teaching, viewing humanitarian response as an extension of evangelization. Popes from Benedict XV to John Paul II have framed aid as an act of divine providence, channeling "the manifold blessings of Christian charity" to the abandoned. This reflects the preferential option for the poor, rejecting mentalities that see them as "burdens" and instead recognizing their right to share in goods and work for a just world.
Aid promotes integral human development—material, spiritual, and social—countering war's dehumanizing effects. By advocating disarmament, conflict resolution, and respect for dignity, the Church prevents cycles of violence, as seen in Pius XII's warnings of lurking "seeds of war." In diverse contexts, from Europe's post-1989 transition to Africa's recovery, the Church integrates faith with action, fostering "fraternal solidarity" and preparing a "future of peace" for the young.
While the Church's efforts have alleviated immense suffering, challenges remain: incomplete peace, economic disparities, and the risk of aid being insufficient amid global scarcities. Recent conflicts underscore the need for renewed commitment, with agencies like CRS and CNEWA adapting to modern crises such as those in Ukraine or the Holy Land. The Church must continue partnering internationally, as John Paul II urged with Switzerland, to guarantee human dignity in aid.
In summary, the Catholic Church's role in post-war humanitarian aid is a testament to its mission of compassion and justice, from historical appeals after the World Wars to contemporary operations through vital agencies. By addressing both immediate wounds and root causes, it builds pathways to peace, inviting all to participate in this work of healing and hope.