The document discusses Pope John XXIII's 1963 encyclical Pacem in Terris, which called for peace based on truth, justice, charity and liberty. The encyclical addressed establishing universal peace and emphasized respect for human rights, disarmament, the need for international cooperation, and for individuals and nations to work towards the common good. It influenced Catholic social teaching on issues like church-state relations, women's rights, religious freedom and international relations.

1. PACEM IN TERRIS
“Peace on Earth”
By:
Fel Janika D. Galanida-Canta
Charess D. Rustia

2. PACEM IN TERRIS
Encyclical of Pope John XXIII
On Establishing Universal
Peace In Truth,Justice,
Charity, And Liberty
April 11, 1963
https://www.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html

3. Peace on Earth
Part 1
By:
Fel Janika D. Galanida-Canta
Human Rights as the Basis for Peace
Calls for Disarmament

4. Pacem in terris was the first encyclical
that a pope addressed to "all men of good
will", rather than only to Catholics,
quoting the praise to God as said by the
heavenly army above the manger of
Bethlehem. John XXIII reacted to the
political situation in the middle of the
Cold War. Coming just months after the
1962 Cuban Missile Crisis, during which
the Vatican served as an intermediary
between the White House and the
Kremlin, the document also reflected the
Pope's experience of 1960 in trying to
resolve difficulties arising out the four-
power occupation of Berlin.

5. The "peace encyclical" was issued only two
years after the erection of the Berlin Wall. It
also draws on Pope John's reading of Saint
Augustine's The City of God and Thomas
Aquinas' view of Eternal Law. In this it echoes
the Gospel's core values and principles of
patristic and medieval thought, while reflecting
the historical period in which it was written.
"He was insisting that the responsibility for setting
conditions for peace does not just belong to the great and
powerful of the world—it belongs to each and every one
of us.“ - Mary Ann Glendon ( Professor of Law, Harvard Law School)

6. Pacem in terris declares that peace can only be
achieved by obeying God's law. After setting out
principles deduced from the natural law for each
area covered, the encyclical examines the
“characteristics of the present day” or “signs of
the times”

7. The first section of the encyclical establishes the
relationship between individuals and humankind,
encompassing the issues of human rights and moral duties.
The second section addresses the relationship between
man and state, dwelling on the collective authority of the
latter.
The third section establishes the need for equality amongst
nations and the need for the state to be subject to rights and
duties that the individual must abide by.
Peace on Earth—which man throughout the ages has so longed for
and sought after—can never be established, never guaranteed, except
by the diligent observance of the divinely established order.

8. The final section presents the need for greater relations
between nations, thus resulting in collective states assisting
other states. The encyclical ends with the urging of
Catholics to assist non-Christians and non-Catholics in
political and social aspects.
Pacem in terris ("Peace on Earth") radically affected
Catholic social teaching not only on war and peace, but on
church-state relations, women's rights, religious freedom,
international relations and other major issues.

9. Human Rights as the Basis for Peace
Rights: Man has the right to live.
Rights Pertaining to Moral and Cultural Values: man
has a natural right to be respected. He has a right to his
good name. He has the natural right to share in the benefits
of culture.
The Right to Worship God According to One's Conscience:
According to the clear teaching of Lactantius, "this is the very
condition of our birth, that we render to the God who made us that
just homage which is His due; that we acknowledge Him alone as
God, and follow Him. It is from this ligature of piety, which binds us
and joins us to God, that religion derives its name.''

10. Human Rights as the Basis for Peace
The Right to Choose Freely One's State in Life: Whether
it is to found a family or to embrace the priesthood or the
religious life.
Economic Rights
The Right of Meeting and Association
The Right to Emigrate and Immigrate
Political Rights
St. Paul expressed this as follows: "Putting away lying,
speak ye the truth every man with his neighbor, for we are
members one of another.”

11. Calls for Disarmament
St. Paul teaches, "there is no power but from God"
The duty to promote the common good must not only be
exercised in our local communities, but also at the state and
Federal levels.
Pacem in Terris also points out that governments have a
responsibility to promote the common good of its citizens in
terms of building roads, water supply systems, public health and
educational programs.
At the international level, we will not achieve peace on earth if
there are wide disparities in the economic status of people
around the globe.

12. Calls for Disarmament
An Appeal to Conscience: Hence, representatives of the
State have no power to bind men in conscience, unless their
own authority is tied to God's authority, and is a
participation in it.
On the contrary, we are lifted up and ennobled in spirit,
for to serve God is to reign.
The attainment of the common good is the sole reason for
the existence of civil authorities.
It is in the nature of the common good that every single
citizen has the right to share in it—although in different
ways, depending on his tasks, merits and circumstances.

13. Calls for Disarmament
Need for Disarmament: Hence justice, right reason, and
the recognition of man's dignity cry out insistently for a
cessation to the arms race.
In the words of Pope Pius XII: "The calamity of a world
war, with the economic and social ruin and the moral
excesses and dissolution that accompany it, must not on
any account be permitted to engulf the human race for a
third time."

14. The Prince of Peace
We who, in spite of Our inadequacy, are nevertheless the vicar of
Him whom the prophet announced as the Prince of Peace,
conceive of it as Our duty to devote all Our thoughts and care
and energy to further this common good of all mankind.
"Our Lord Jesus Christ, after His resurrection stood in the
midst of His disciples and said: Peace be upon you, alleluia.
The disciples rejoiced when they saw the Lord." It is Christ,
therefore, who brought us peace; Christ who bequeathed it
to us: "Peace I leave with you: my peace I give unto you:
not as the world giveth, do I give unto you."

15. Let us follow the example of Jesus and St. Francis
and dedicate ourselves to peace.
“Lord, make us instruments of your peace. Where
there is hatred, let us sow love. Where there is
injury, pardon. Where there is doubt, faith. Where
there is despair, hope. Where there is darkness,
light. And where there is sadness, joy.”

16. Peace on Earth
Part 2
By:
Charess D. Rustia
Need for a World-Wide Institution
Promote & Safeguard the Universal Common Good

17. Principles
All 10 Catholic Social Principles were involve in the encyclical
Pacem in Terris:
• Human Dignity
• Respect for Human Life
• Association
• Participation
• Preferential Protection for the Poor and Vulnerable
• Solidarity
• Stewardship
• Subsidiary
• Human Equality
• Common Good

29. Need for a World-Wide Institution
Institutions serve the fundamental teachings. In
the religious context of institutions, particularly the
Christian Institutions. Catholic social teachings were
amplified. marking the philosophy of Christianity and
Catholicism. Furthermore, throughout its long history, the
Church has been a major source of social services like
schooling and medical care; an inspiration for art, culture
and an inspiration for art, culture and philisophy; and an
influential player in politics and religion.

30. Need for a World-Wide Institution
The family is a central social institution that must be
supported and strengthened, not undermined. While our
society often exalts individualism, the Catholic tradition
teaches that in association with others—in families and in
other social institutions that foster growth, protect dignity
and promote the common good—human beings grow and
come to their fulfillment. The most "appropriate and
fundamental solutions to poverty will be those that enable
persons to take control of their own lives."

31. Promote & Safeguard the Universal
Common Good
The common good as a foundational principle is
closely intertwined with Human dignity and leads to
solidarity as described by John Paul II above. Because we are
created as social beings, individual rights need to be
experienced within the context of promotion of the common
good. "Contrary to the cultural bias of our time, there is a
long-standing, Christian conviction, rooted in biblical,
patristic and medieval thought that what one deserves can
only be properly determined within a framework that takes
the common good and the needs of the poor into account.

32. Promote & Safeguard the Universal
Common Good
Pope John Paul II has updated the traditional
conviction in a way that addresses the realities of
today's high-tech, knowledge based economy." The
common good is the "good that comes into
existence in a community of solidarity among active,
equal agents."

33. Promote & Safeguard the Universal
Common Good
Essential to the common good is participation by all in
all spheres of society. The social nature of the person
requires that structures of both the civil society and the
state allow full human growth and development. All of
society is responsible for the common good, but only
the state is responsible for public order (that part of the
common good which involves public peace, minimum
standards of justice and public morality).

34. Case Analysis:
Background: The seizure of Marawi in the southern Philippines by militants
linked to Islamic State (IS) and the response to it by Philippine authorities
provides useful insights to Australian and other policymakers, with relevance
for force structure, concepts of operations and the breadth of activity required
to deal effectively with the consequences of an urban seizure. The siege
showed the unpreparedness of the Armed Forces of the Philippines (AFP) for
an urban fight: the AFP took five months to recover the city, leaving it in ruins
and sustaining a notable number of casualties. This will obviously provide a set
of lessons and insights to the Philippine military and authorities, but it also
can allow other governments and militaries to assess their own readiness to
deal with urban operations, either as assisting partners or in their own
territories. The militants’ plans for taking over the city exploited its physical
and political geography as well as Muslim grievances, including a profound
sense of disconnect from the Philippine state and its predominantly Christian
identity.

35. Case Analysis:
Proposed Solution: War is a contest of political will. Hard power
provides the means to apply violence, while soft power is
employed to disempower the adversary without coercion and to
influence affected populations. In any case, Filipino needs to
understand and grasp the power of peace being a Muslim or
Christians. The Muslims are a people that advocates case, as
much as how the Christians who promotes Peace. Setting aside
our cultural differences and religious beliefs, all Filipinos should
only focus on upholding the concept of peace. We are one
nation, one color, one blood. Oneness must be able to emphasize
in order to attain peace. The case in Marawi should not be
repeated nor encouraged.

36. Case Analysis:
Recommendations: We must promote peace and practice it first
and foremost in our home. When our children declare and teach
peace on their own, only then we can be assured that peace will
be maintained in our community, society, and our country. As
educators, we must not be tired of prompting peace to our
students be it in the classroom, school programs or anywhere
that we have opportunity to do so. Jesus as the Prince of Peace
promotes love and peace and as followers of Christ, we do the
same by being Peacemakers.
“Blessed are the peacemakers, for they shall be called children
of God.”
(Matt. 5:9)

37. Case Analysis 2:
Background:
Since the break-down of the Soviet Union and until the hot
war between Russia and Ukraine, these countries were involved in a
mutually dependant gas trade, where Russia was an exporter and
Ukraine was an importer as well as a transit country. During the
2000s Russia and Ukraine engaged in multiple severe gas wars in
which Russia shut off the gas supply to Ukraine due to non-payment
of debts, and as a bargaining tool for a price increase. Ukraine
demanded a higher transit fee and diverted Russian gas exports to
Europe for its own consumption, leading to supply disruptions in
Europe. These gas wars led to a heightened interest in the hold-up
problem and European gas supply security.

39. Conclusion:
The potential for a hold-up problem is an important challenge
in the international natural gas trade. As discussed, multiple
significantly large supply disruptions in the last two decades
illustrate this importance. The reasons for this importance are
because (1) gas pipelines are expensive and asset-specific
investments; (2) international gas trade might include more
than two parties to a transaction due to the presence of transit
countries. The hold-up problem is thus crucial for landlocked
countries. As discussed, gas supply disruptions due to issues
related to transit countries happened quite frequently in the
last two decades.

40. Reccomendation/Proposed Solution:
There could be three (3) ways to ameliorate the issues
related to transit countries:
(1)use of an international organisation;
(2) designing contracts with price mechanisms that
might reduce the possibility of disputes;
(3) reducing the number of parties involved in the trade.