The 16th–first half of the 17th century was a vital period for the emergence of international law, sovereignty, and the modern international system. European sovereigns also started considering at that time what today would be termed humanitarian issues in foreign policy. They relied in this mostly on the contemporary theological thought and the nascent “Law of Nations,” which fostered a discourse opposing the extremes of government (tyranny). The article analyzes one of the most vivid examples of such humanitarian foreign policy – foreign intervention by the Lord Protector of the English Republic, Oliver Cromwell, in the Duchy of Savoy in 1655 to protect the Waldensian Protestants, who suffered persecution there. Contrary to the modern historiography, the article argues that Cromwell did not abandon all other state considerations in questioning the conclusion of the Anglo-French alliance against Spain to stop the repression against the Waldensians. Cromwell’s humanitarian policy was carried out in line with Realpolitik. Aware of the complicated domestic political situation in France and of the goals of French foreign policy, he was sure that Prime Minister Cardinal Mazarin was unlikely to give up the alliance with London in response to the London’s support of the Protestant subjects of the Duke of Savoy. Cromwellian Foreign Policy in SavoyPiedmont demonstrates one of the most significant cases of implementing the humanitarian principles in international relations. At the same time, Oliver Cromwell did not infringe upon the interests of his own country. On the contrary, despite the financial costs of maintaining special embassies and a fleet in the Mediterranean and creating the Waldensian Relief Fund, the support of the persecuted in Piedmont demonstrated the strength and authority of the English state.

The issues of peace have always been important for historical science. However, in recent years, international historiography began to pay attention to Peace congresses' symbolism and socio-cultural design. The symbolic power of "special days" whether it is a Christian holiday or an event of exceptional significance allowed people of early Modernity to express their attitude to reality and power. An analysis of the choice of the dates for the conclusion of Peace by adversary states within the Westphalian system demonstrates three persistent variants of the dates. The first is signing a peace treaty on Saturday, Sunday, or a Christian holiday. The most striking example of this option is the signing of the Peace of Westphalia itself (treaties in Münster and Osnabrück on October 24, 1648), on Saturday the day before the second Sunday after Trinity. The second option involves a reference to an important event in the past. For example, the Peace in Passarovitz between the Holy Roman Empire and Porta (1718) and the Russian-Turkish Peace in Kuchuk-Kaynardzhi (1774) were signed on the same date July 21, the date when Istanbul and Peter the Great signed the Prut Peace Treaty in 1711. Since the age of the Enlightenment, when the "Right of Peace" began to compete with the "Right of War" in political theories, the date of Peace could be directly determined by the end of negotiations. Sometimes the conclusion of the Peace became a Christian holiday. Peter the Great decided to consecrate the day of the conclusion of the Nystad Peace Treaty by transferring the relics of the Holy Grand Duke Alexander Nevsky from Vladimir to the new Russian capital St. Petersburg. Conclusion of the Peace was used as a tool of social constructivism, implemented through modeling. The political idea was symbolically grounded in significant historical or religious dates. Combining the historical precedent, the Christian holiday and the end of the war emphasized the sacred nature of Peace as the highest social value.

The formation of the first state system in Europe took place from the conclusion of the Peace of Westphalia in 1648, as a result of the Thirty Years' War (1618-1648), to the Utrecht (1713) and Rastatt-Baden (1714) Congresses which finished the end of the war of the Spanish Succession.  The legal fixation of the Westphallian system was accompanied by its public perception and acceptance. First of all, this was demonstrated by International Congresses, which were not only a common negotiation process, but also a place of representation of the significance and culture of each state. In fact, the European Congress was a carefully designed triumph of peace within the continent, which required considerable funds, was widely covered in the press and glorified in celebrations, paintings, the release of commemorative medals, poetry and even fashion. The article presents the most striking examples of the analysis of the representation forms of Peace Congresses. The author believes that negotiations between states and the conclusion of peace made a significant contribution to the civilization heritage of Europe. The factor of transition from war to peace was the strongest stimulus for the transformation of the government structure in line with the monopolization of power, the development of trade, the banking system, productive forces and culture, which changed people's attitude to their own personality and environment. The publicity of International Congresses can also be considered as incentive for the development of the Law of Nations and as an act of humanitarian diplomacy. Peace Congresses were designed to minimize the heavy legacy of military conflicts in the historical memory.