Hasn't the time finally come for the establishment of a World Government?

On Holy Thursday, April 11, 1963, Pope John XXIII signed live on the world's television stations his last and long-awaited encyclical Pacem in Terris . Its writing prompted several world events in this period only 18 years after the end of World War II, the period also called the Cold War. Half a year earlier, on October 11, 1962, the Second Vatican Council began, and we still have before our eyes the ceremony with which Pope Francis commemorated the 60th anniversary of its opening in the Basilica of St. Peter with the exposed remains of St. John XXIII with his famous homily critically reacting to various ideological movements in the Church. However, the events of the so-called The Cuban crisis brought John XXIII to the idea of writing a radical anti-war Encyclical letter. Despite the fact that the very name of the Encyclical letter was misused by the communists to create the so-called the peace movement of priests in several countries of the Soviet bloc and therefore reminds us of the significant events of the given time, the Encyclical remains surprisingly relevant even 60 years after it was written.

To the 60th Anniversary of the publication of the encyclical Pacem in Terris by Pope John XXIII.
After a long struggle for power following the death of Iosif Stalin (1953) and a brief period of leadership of the Communist Party of the Soviet Union by Comrade Grigory Malenkov, Nikita Sergeyevich Khrushchev (1894-1971 becomes the leader of the Soviet Union. He was the first Secretary of the Central Committee of the Communist Party of the Soviet Union (CPSU: in office from 1953 to 1964), who publicly denounced Stalin's crimes, initiated the so-called 'destalinization', and was also the first Soviet leader to visit the United States of America (15 September 1959), a country with which he intended to establish a relationship of peaceful coexistence. Khrushchev, for his part, found himself in great difficulty after the mishandling of the Cuban Missile Crisis, after which the Russian fleet carrying missiles for Castro's pro-Soviet government had to make a quick U-turn because of a naval blockade by the United States. His downfall was apparently the result of a conspiracy of party leaders, angered by his foreign policy, which embarrassed the party and the USSR itself on the international stage. The CPSU accused Khrushchev of major policy mistakes precisely during the Cuban Missile Crisis of October 15-28, 1962. 1 In addition, an episode that could not go unnoticed was the visit of Khrushchev's daughter and son-in-law to Pope John XXIII at the Vatican. This visit may have taken place without consultation with the Party and threatened to be seen as a breakdown of the then Communist doctrine. Likewise, after a long period of McCarthyism and several post-colonial wars, the policy of the United States was also prepared for an atomic confrontation with its greatest ideological opponent, the USSR. 2 During this dramatic period, Pope John XXIII sent a message to the Soviet Embassy in Rome on October 24, 1962, to be delivered to the Kremlin, and also to the American President (Catholic) J.F. Kennedy, expressing his concern for peace. In this message he declared, "We ask all governments not to remain deaf to this cry of humanity and to do all in their power to save the peace." 3 Pacem in Terris (abr. PiT) is the last encyclical issued by Pope John XXIII on 11 April 1963, when he was already seriously affected by the disease -stomach cancer -from which he died in less than two months. It is one of his most famous, celebrated and debated encyclicals. It represents a clear means of renewal and political change, which the Pope wanted to initiate by convening the Second Vatican Council on October 11, 1962. 4 It is the first encyclical addressed to "all people of good will" besides the clergy and the Catholic faithful. Pacem in Terris represents a particularly powerful turning point in a world dominated by the Cold War and divided between capitalism and socialism. Pope John XXIII therefore raises his voice to recall the fundamental value of peace. The text of the encyclical was written by Pietro Pavan, The argument develops at three interrelated levels: relations between citizens and political authorities, relations between political communities, and relations between citizens and national communities with the world community. At the heart of the encyclical is the affirmation of a just order willed by God, centred on the dignity of the human person and gradually reflected in history through the development of human institutions. After defining basic human rights, from the most basic Qeios, (food, clothing, housing, rest, medical care) to "rights with political content" and corresponding duties, the document outlines a system of relations between political communities based on their equality "because of their inherent dignity," on their right to independent existence, on the protection of minorities, on the reception of political refugees, on solidarity and mutual trust as the only possible alternative to the arms race, conventional and nuclear. The encyclical pursues the profile of a world legal and political order corresponding to the "universal common good" and requiring appropriate "public powers", established by consensus and aimed at recognizing, respecting, protecting and promoting the rights of the person, without prejudice to the principle of subsidiarity. In the pastoral part, the encyclical stresses the obligation of active participation in public life and the possible cooperation between Catholics and non-Catholics at the economic, social and political levels.
The encyclical was not directed towards state proposals that could become socialist in nature, and focused on the role of the centrality of man, free thought and understanding, reason, and the motor of ideal decisions and the goal of sociality.
On the contrary, this encyclical is consistently focused on the theme of active peace and the building of paths to that peace -a deep desire of the people -seeing the light in a time of tension and cold war. The Pope speaks to a world divided between two blocs and at war in Vietnam, Africa and Latin America with the looming threat of nuclear rearmament.
The message is strong: "Yet peace is but an empty word, if it does not rest upon that order which Our hope prevailed upon Us to set forth in outline in this encyclical. It is an order that is founded on truth, built up on justice, nurtured and animated by charity, and brought into effect under the auspices of freedom." 6 The document outlines four key points to guide humanity on the path of peace: the centrality of man, inviolable in his rights but also bearer of duties; the common good to be pursued and realized everywhere; the moral basis of the political community; the power of reason and the illuminating beacon of faith, to the final "pastoral challenges", the personal imprint of St. John XXIII, with references to active participation in public life and the realization of the common good. 7 Peace, the fundamental and declared object of the encyclical, can only come about through a reassessment of the value of the individual in a certain (humanistic) sense, which cannot be destroyed in the presence of systems, whether capitalist or socialist. It is the so-called "third way", also known as the "way of common sense", rediscovered today by more and more people and groups, but already defined then. The universe is ruled by an amazing order, and this also testifies to the greatness of man, who discovers that order and creates the appropriate tools to seize these forces and turn them to his service. 8

Examples of important ideas of the encyclical Pacem in Terris
The unique order of the universe is starkly contrasted by the disorder between people and nations, as if their relations with each other cannot be resolved except by violence (PiT 2).
Human beings are by nature social creatures, and therefore they are to live together and seek each other's good (PiT 14).
Every well-ordered and properly ordered human society must have as its foundation the principle that every human being is a person, i.e., that he is endowed by nature with reason and free will, and as such has rights and duties which flow directly from his nature and are therefore universal, inalienable, and inalienable (PiT 3).
However, we are not free to think that authority is not subject to any standards. On the contrary: it is the ability to give orders according to sound rational principles. For authority is a power mainly of a spiritual nature; hence public authorities should appeal to the conscience of individual citizens, i.e., to the duty which each of them has to contribute willingly his share for the good of all. (PiT 20).
However, a distinction must always be made between error and the errant, even when it is a mistake or incomplete knowledge of moral-religious content. For a man who has fallen into error does not cease to be a man and does not lose his human dignity, which must always be taken into account. Finally, man never loses his natural ability to abandon error and seek the way to truth (PiT 57).
As This Pope emphasizes that the dignity of man has been increased by the supernatural elevation of his rights through revelation and redemption by the blood of Christ, and in this way, men have become children of God by grace and also friends of God and heirs of God's power. 11 According to the Pope, human rights include: the right to exist and preserve one's own life; the right to truth, honour and the formation of spiritual faculties; the right to a free conscience; the right to freely choose one's state of life; the right to free initiative in the economic sphere the right to work (the right to a fair wage); the right to form associations; the right to choose your place of residence; at the political level: the right to active participation in public life. 12 In the Pacem in Terris first chapter "Order between men" is the full definition of human rights from the Radio Message of Pius XII: "Any well-regulated and productive association of men in society demands the acceptance of one fundamental principle: that each individual man is truly a person. His is a nature, that is, endowed with intelligence and free will. As such he has rights and duties, which together flow as a direct consequence from his nature. These rights and duties are universal and inviolable, and therefore altogether inalienable." 13 John XXIII knew that the protection of fundamental rights by the state also required international recognition, and for this reason he included in the "sign of the times" the 1948 Universal Declaration of Human Rights, which granted these rights Council recalls: "Certainly, war has not been rooted out of human affairs. As long as the danger of war remains and there is no competent and sufficiently powerful authority at the international level, governments cannot be denied the right to legitimate defence once every means of peaceful settlement has been exhausted." 16 So, peace on earth does not lie: in the only state of peace in which there is no war.
is not just a tactic to maintain a balance between opposing forces. Fear does not ensure lasting peace.
is not simply imposed by state power ("does not result from repressive government"). 17 We see that the council document GS 79 espouses the idea of supranational authority, and some theologians even speak of a world government. However, it will hardly be possible to speak of world peace unless the community of nations is integrated into a world community over which the governing authority has sufficient authority to resolve any disputes. But trust between nations must be built by the full exercise of human rights. In their interpretation, both parties to an armed conflict or another (higher) authority recognised by the parties should agree. Tödt adds that GS 79 passes a conservative form of "presumptio juris", which is the fundamental proposition that if we have doubts about the fairness of a war, we Qeios, must simply obey the state authority. 18 In fact, this is how Pacem in Terris proposes (the only instance in the papal magisterium of modern times) to read the "signs of the times" not as figures of a pessimistic and catastrophic philosophy of history on the moral premises of eternal peace, but as the ways in which history itself speaks the Gospel to the Church. Thus, these signs will appear for many decades to come in response to the thirst of men and women for hope, to which Vatican politics, the authority of the Church, the consciousness of the faithful will re-join on more than one occasion. 19 Pope The whole encyclical Pacem in Terris is, after all, extremely topical. Today, 60 years later, the entire world community is equally confronted with military conflict and its imminent dangers, which Pope Francis has relentlessly drawn attention to.
International organisations are still not functioning reliably and migration is taking on unprecedented proportions. And Pope Francis, in the same way as St. John XXIII, is trying to contribute to the restoration of social order and the pursuit of the common good. I hope that today's times will also move new generations of Christians to actively advocate for peace on our planet and not to allow the forces that are only concerned with division and containment to succeed in destroying this planet.