There must be a cooperation of all who believe in God, knowing that authentic religiousness - far from placing individuals and peoples in conflict with one another - rather pushes them together to build a world of peace.
Laws which authorize and promote abortion and euthanasia are therefore radically opposed not only to the good of the individual but also to the common good; as such they are completely lacking in authentic juridical validity. Disregard for the right to life, precisely because it leads to the killing of the person whom society exists to serve, is what most directly conflicts with the possibility of achieving the common good. Consequently, a civil law authorizing abortion or euthanasia ceases by that very fact to be a true, morally binding civil law.
With the persistence of tensions and conflicts in various parts of the world, the international community must never forget what happened at Hiroshima and Nagasaki, as a warning and in incentive to develop truly effective and peaceful means of settling tensions and disputes. Fifty years after the Second World War, the leaders of nations cannot become complacent but rather should renew their commitment to disarmament and to the banishment of all nuclear weapons.
There cannot be forgotten the great possibilities of mass media in promoting dialogue, becoming vehicles for reciprocal knowledge, of solidarity and of peace. They become a powerful resource for good if used to foster understanding between peoples, a destructive 'weapon' if used to foster injustice and conflicts.
Condemning class struggle does not mean condemning every possible form of social conflict. Such conflicts inevitably arise and Christians must often take a position in the "struggle for social justice." What is condemned is "total war," which has no respect for the dignity of others (and consequently of oneself). It excludes reasonable compromise, does not pursue the common good but the good of a group, and sets out to destroy whatever stands in its way.
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