Cardinal Pietro Parolin, the Vatican secretary of state, condemned recent violence in Minneapolis following deadly U.S. immigration operations as "unacceptable." Parolin affirmed the Holy See's consistent stance favoring the resolution of difficulties and contradictions without resorting to violence. The Cardinal noted that the Vatican is still evaluating the offer from U.S. President Donald Trump to join the proposed "Board of Peace" aimed at Middle East stabilization. Concerns raised by groups, including "priests against genocide," regarding the Board of Peace initiative were acknowledged by the Cardinal. Parolin declined to comment on reports suggesting ICE teams might be deployed during the Winter Olympics in Italy.
about 1 month ago
Cardinal Pietro Parolin, Vatican Secretary of State, condemned violence stemming from ICE immigration operations in Minneapolis, which resulted in the deaths of two U.S. citizens.1 2
He described the events as "unacceptable" and reaffirmed the Holy See's consistent stance against any form of violence, urging peaceful resolution of difficulties.1 2
Parolin aligned his remarks with prior statements from U.S. bishops criticizing the situation.1 2
Parolin addressed concerns over U.S. President Donald Trump's proposed "Board of Peace" for Middle East stabilization, including Gaza reconstruction.1 2
He noted "problematic aspects" raised by critics, including a network of priests against genocide, and confirmed the Vatican is still evaluating the invitation extended to Pope Leo XIV, with no decision made.1 2
Reports of possible ICE teams at the Milan-Cortina Winter Olympics prompted questions for Parolin.1 2
He acknowledged the news but declined to comment further, citing surrounding controversy.1 2
Following his visit to Denmark for St. Ansgar celebrations, Parolin reported positively on talks between Danish Foreign Minister Lars Løkke Rasmussen and U.S. officials regarding Greenland.1 2
Danish public opinion views the discussions favorably, with movement toward an agreement, though precise terms remain unclear.1 2
Parolin addressed the financial crisis and worker unrest at the Holy See-owned Casa Sollievo della Sofferenza hospital in San Giovanni Rotondo, Italy.2
He stated efforts are underway to resolve issues and promised to seek more information on transparency criticisms from the board chairman.2
Catholic teachings on nonviolence in social conflict
Catholic teachings emphasize active nonviolence as a fundamental approach to social conflict, rooted in the Gospel's call to love enemies and seek reconciliation, while acknowledging the reality of evil and the need for prudential judgment in extreme cases. Pope Francis articulates this as a "style of politics for peace," promoting charity and non-retaliation even amid violence, as seen in Christ's example of turning the other cheek and forgiving on the cross. This vision integrates personal conversion with societal action, countering conflict not through force but through mercy, justice, and solidarity, drawing from Scripture, tradition, and the Church's social doctrine .
At the heart of Catholic teaching lies Jesus' radical message of peace, which confronts violence at its source: the human heart. Christ taught unconditional love, instructing disciples to "love your enemies" (Mt 5:44) and "turn the other cheek" (Mt 5:39), exemplified in halting the stoning of the adulterous woman (Jn 8:1-11) and rebuking Peter's sword (Mt 26:52). Through the Cross, He became "our peace" (Eph 2:14-16), healing inner violence with mercy and enabling believers to become instruments of reconciliation. Saint Francis of Assisi echoed this: "As you announce peace with your mouth, make sure that you have greater peace in your hearts".
Benedict XVI described this nonviolence as realistic, countering worldly injustice "with more love, with more goodness," derived from God, forming the "nucleus of the 'Christian revolution'". It rejects succumbing to evil, instead responding with good (Rom 12:17-21), breaking injustice's chain. The Beatitudes further blueprint this: blessed are the meek, merciful, peacemakers, pure in heart, and those hungering for justice (Mt 5:3-10).
Pope Francis extends this to politics and society, urging nonviolence in "thoughts and values," governing personal, communal, and international relations. Victims resisting retaliation become "most credible promoters of nonviolent peacemaking," making it the "hallmark" of decisions, relationships, and political life. Historical precedents affirm this: the 1989 fall of Communist regimes succeeded through "peaceful protest... using only the weapons of truth and justice," as Saint John Paul II noted in Centesimus Annus, renouncing violence for justice.
The Church actively pursues nonviolent peacebuilding, engaging violent parties for just peace, a practice shared across religions where "compassion and nonviolence are essential". No religion is terrorist; violence profanes God, and "peace alone is holy, not war". In social doctrine, this aligns with principles like dignity, solidarity, subsidiarity, and the common good, forming a "consistent ethic of life" that prioritizes nonviolent progress.
Catholic teaching recognizes inevitable social conflicts—between groups, interests, or nations—but insists they be resolved nonviolently. Rerum Novarum and successors condemn unrestrained class struggle as akin to "total war," rooted in atheism and dehumanization, favoring ethical compromise for the common good. Pope Francis advocates facing conflict "head on" to resolve it as a "link in the chain of a new process," preserving valid elements from both sides for "diversified and life-giving unity" . His "polyhedron" image illustrates reconciled diversity: unity greater than parts, embracing tensions without elimination.
Prudential judgment applies here, as in housing, immigration, or conflict; while not all choices equate, Catholics heed Church guidance to align with Gospel. Communism's errors highlight this: denying hierarchy and rights leads to "collectivistic terrorism," contrary to divine order. Instead, states defend rights providently.
Nonviolence is Gospel-normative yet compatible with just war doctrine for temporal society, as theologian Charles Journet argued: the Church cannot wage "holy war," but just war remains justifiable against grave threats, subordinate to peace's superiority. Pope Paul VI rejected violence for controversies, favoring negotiation on law, justice, equity. The Church limits force morally, complementing nonviolence via institutions and legislation. Evangelicals like Gandhi inspire, but Christian nonviolence exceeds via divine "more".
Structures like the Dicastery for Promoting Integral Human Development advance "justice, peace, and care of creation," aiding victims of conflict. The Pontifical Council for Justice and Peace studies social teaching, spreads it, researches rights violations, and forms peace mentalities, especially on World Peace Day. Bishops urge faithful citizenship per these principles. Popes from Benedict XV to John XXIII and Pius XI invoke charity's bonds for unity, echoing Ephesians: Christ preaches peace afar and near .
In summary, Catholic teachings present nonviolence not as passivity but active peacemaking—personal, political, and ecclesial—prioritizing Gospel mercy amid conflict, while prudently allowing defensive force. This builds a culture of life, dialogue, and solidarity, ever faithful to human dignity and God's peace.