There are times when politics and international law cannot be separated from fundamental aspects of the human experience and spirituality. For Catholics, finding religious spaces that support their inner peace and spirituality is balm in a world of chaos and noise.

Indeed, we live in a geopolitically fragmented and conflictive world, aggravated by the domino effect of the tectonic forces of globalization. Turbulence affects us all. While it is true that the number of armed conflicts between states have decreased since the end of the Cold War, countries still struggle to coexist peacefully for a variety of reasons.

Defence alliances such as the North Atlantic Treaty Organization claim to prevent interstate wars. The United Nations Organization was constructed in 1945 to maintain international peace and security, to develop friendly relations among nations, and to foster worldwide cooperation in solving economic, social, cultural, and humanitarian problems. Several international tribunals have jurisdiction over issues related to the international protection of human rights. These courts can address global or regional gross violations of human rights.

However, without undermining the importance and positive impact that international organizations may have on international peace and security, it should also be noted that these bodies cannot completely prevent armed conflicts. One needs only look at the current Russian-Ukrainian war. In fact, this war has once again highlighted the danger that nuclear weapons represent on the global geopolitical chessboard.

As international security becomes increasingly shaped by global strategic competition among the major powers, nuclear weapons are gradually regaining the centrality they held during the Cold War era. Whether it is the nuclear rhetoric used by Vladimir Putin’s Russia regarding Ukraine, the advancing proliferation activities of North Korea, China’s strategic and nuclear buildup, or the worrying trends in the Middle East arms race, questions of deterrence and nuclear proliferation are now once again a central aspect of international politics.

The war in Ukraine shows that nuclear powers can use conventional weapons to attack an adversary and then use nuclear threats to deter outside intervention. Clearly the conflict has heightened the risks associated with proliferation. The war has also underlined for the Nuclear Club that the possession of nuclear weapons is essential to maintaining national security.

International organizations focused on maintaining global peace and security are unable to prevent or halt the numerous emerging multi-directional threats that are straining the current world order. These challenges have pushed us to critical junctures in the first quarter of the 21st Century.

Indeed, asymmetric conflicts, such as those between Israel and Hamas, have become more pronounced. The rise of non-state actors that exploit innocent civilians, along with other illegal combat methods under international humanitarian law, including terrorism, has intensified. Additionally, state sponsors of terrorism, like Iran, and a rise in ethnic-religious conflicts have also increased.

Environmental degradation, transnational crime, human trafficking, electoral fraud in states governed by corrupt and dictatorial regimes that oppress their populations, systematic violations of human rights in weak and failed States resulting in complex humanitarian emergencies, are part of these malignant realities.

According to the UN, 117.3 million people were forcibly displaced worldwide by the end of 2023 as a result of persecution, conflict, violence, human rights violations or events seriously disturbing public order. Victims include internally displaced persons, asylum seekers, refugees and others in need of international protection. By May 2024, the number of forcibly displaced people reached a staggering 120 million, marking another historic increase in global forced displacement figures.

Almost three out of four refugees (73%) come from just five countries: Afghanistan, Venezuela, Syria, Ukraine and Sudan.

In addition to the conventional security issues, we encounter various nontraditional insecurities stemming from severe structural violence, including extreme poverty, food insecurity, inequality, and socio-economic marginalization. Consequently, there are increasing waves of illegal economic migrants seeking improved living conditions in wealthier nations.

The World Bank indicates that around 700 million people live on less than $2.15 a day, the extreme poverty line. Extreme poverty, aggravated by the Covid-19 pandemic, remains concentrated in parts of sub-Saharan Africa, in fragile states, affected by armed conflict and in rural areas.

Complex humanitarian emergencies cannot be addressed without addressing armed conflicts and the endemic internal corruption and collapse of authority in weak and failed states. This is fundamentally an internal responsibility.

However, these global challenges are interconnected and need collaborative solutions. Consequently, it is often argued that wealthy nations have a moral responsibility to establish cooperative frameworks. Signatory countries of the 1951 Refugee Convention, including the UK, are legally obligated to assist and process legitimate asylum seekers in obtaining refugee status. However, there is no legal requirement to accept illegal economic migrants. The distinction between these two categories has become conflated, making it challenging to differentiate between them.

Studies indicate that wealthy nations, including the United States, Western European countries, and Japan, possess a significant proportion of global wealth, often estimated to be around 70-80%. Some argue that these figures are misleading, while others contend that the wealth gap between affluent and impoverished nations arises from richer countries imposing trade terms on poorer ones. As a result, a large portion of global wealth is concentrated in a small group of affluent nations, leaving poor countries with only a minimal share. While this argument may seem simplistic, it is not the focus of this discussion.

Wealthy nations face their own challenges, including a fragile global economy that contributes to economic stagnation, rising living costs, and increasing housing and healthcare expenses. Additionally, they are affected by issues stemming from other geopolitical regions around the world. For instance, consider the rising number of irregular immigrants arriving on the shores of the United Kingdom in inflatable boats from fragile states such as Afghanistan, Sudan, Iraq, and Syria. By the financial year ending in March 2024, the Home Office was expecting to spend £4.7bn on asylum support, including £3.1bn on hotels. The cost of housing migrants in hotels has risen to £8m a day, according to Home Office figures. This figure includes people who arrived through a variety of ways, not just those who crossed the Channel illegally.

In the United Kingdom, from March 2024, billions are projected to be increased and spent on accommodation for asylum seekers, reflecting the increasing numbers of individuals seeking asylum and the challenges in providing adequate housing and services. The cost of supporting and housing asylum seekers in hotels will continue to be a significant financial burden for several countries, including the UK. The numbers are expected to rise until the root causes of the problems are addressed.

This level of spending has sparked considerable debate, particularly amid concerns about the overall pressure on public finances. To what extent can a state continue to sustain these increasing figures given that resources tend to be scarce?

The picture presented in the media is depressing, bleak, and a source of anger for many. Conversely, others are enthusiastic about assisting the newcomers and are pleased to see the numbers rise, while criticizing those who oppose this view as being desensitized. The matter of uncontrolled illegal immigration has become a highly polarized issue.

So, in the face of this global turmoil, how does one, as an individual, find inner peace? As the Tom Paxton song says, ‘Peace will come…Let it begin with me’; sentiments echoed in the book by Bibiana Rubio, ‘ Education for Peace. Based on a Pedagogy of Emotions’ and referenced in the article, ‘Peace: How to Achieve It’ by Bernie Arauz Cantón. Sure, one can join like-minded organisations to work for peace to promote understanding and dialogue. One can influence others by writing and exploring paths for peace. But, how does one find that ‘inner sanctuary’ of peace that allows the ideas for activism to percolate through the noise and turmoil that one faces on a daily basis? Speaking from an experiential Catholic perspective, it is only in the silence, the stillness, the calm, that the possibilities of ‘peace pathways’ emerge. Taking ‘time out’ from the frenzy is never a waste of time.

To use an analogy, in the centre of busy, noisy and sometimes frenetic city of Leeds (UK) stands The Cathedral Church of St. Anne. It provides a peaceful, quiet sanctuary in the midst of the turmoil of the city. One can slip into the peaceful setting and instantly be enveloped in a sense of calm.

It serves as a spiritual sanctuary from the stresses of everyday life, providing both traditional Catholic worship and avenues for personal spiritual growth. It is a hub where the faithful can enhance their relationship with God, engage in the vibrant liturgical life of the Church, and build connections within the community. It is a place open to the general public, those of faith and those of none.

Throughout the year, there are special liturgies, including those for Advent, Christmas, Lent, and Easter, which are observed with deep reverence and active community involvement. Additionally, there are times of Eucharistic Adoration when the faithful can engage in prayer for personal problems, social issues and peace in the world. There is time for reflection and personal contemplation in the presence of the Blessed Sacrament.

It is also engaged in a variety of outreach and social justice initiatives, including assistance for the homeless and interaction with the local community. These efforts are regarded as manifestations of living the gospel and embodying the spiritual teachings of the church.

It is in this sacred space, during the celebration of the Mass, that one listens to the words of the Sacred Scriptures and the homily of the priest. These words inspire one to reach beyond the mundane, to contemplate alternative visions, and to receive refreshment for the engagement in the work of peace. Recently, for example, Fr Paul Moores, in his homily, which referenced the recent civil unrest that enveloped the UK, reminded the congregation of Pope Saint John XXIII’s prophetic letter to the Church, written in 1963, entitled Pacem in Terra (Peace on Earth). In this text, aimed at world leaders, the Pope was concerned with establishing universal peace in truth, justice, charity, and liberty. However, these timeless principles apply equally to individuals as they live out their daily lives.

In conclusion, I want to suggest that in the work of peace-making, we cannot neglect to nurture our own spiritual lives. Bearing in mind that spirituality is not confined only to people of faith; it is part of the human need to search for meaning and purpose in life. As individuals, we bring to the peace negotiations with others, our own values and visions. Are we taking time out of the turmoil to find a sanctuary, a metaphorical well, from which we can find refreshment in the form of new thoughts and new visions?

With thanks to C. Kennally for collaborative conversations.