The Source of the Right to Conduct War

The other class, offensive (also called “aggressive”) war needs to be justified. It is to this second category that the following conditions of a just war must be considered before deciding to go to war. All of these conditions must be present at one and the same time.

GENERAL PEACE & WAR RELATED WEB :

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Limitations on the Conduct of War

Fighting to gain only a stalemate is immoral. Although only lawful means should be used, the goal of the war should be victory. If the war is justified and the object of the war is to restore peace, then anything less than victory is not just. To put one’s subjects through the suffering that accompanies any war, when the conditions at the end of the war will be little different from those before the war began, is gross injustice.

How do we Decide when it is Right to Fight for Our Country?

Third, private property must be respected and may only be taken when necessary to conduct the war. Looting is not justified. On the other hand, the enemy’s military property may be confiscated or destroyed. Public, non-military property may also be occupied or confiscated.

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What If Nazi Germany Won World War II

It is true that war is a punishment for sin. However, as with everything that is evil, a faithful Catholic, with the help of God’s grace, can bring good out of the evil. After all, we are members of the Church Militant. When we received the Sacrament of Confirmation, we became “soldiers of Christ.” The Church has excellent reasons for using these war-like phrases. In order to save our souls, we must “fight the good fight .” The reality is that our fallen world includes war. In the spiritual sense, in order to save our souls, we must wage war against Satan and his legions.

Jun 13, 2011 · The next time someone argues that the New Deal failed, and only the Second World War ended the Depression, as 'proof' that …

Editor’s Introduction: Catholic doctrine is never an “untimely” thing

When one reviews Catholic writings concerning a just war (or even the majority of the Protestant and secular writings), the serious turpitude of our nation and of our modern world becomes glaringly apparent. Before the late twentieth century, moral theologians presumed some basic level of Christian morality when discussing the topic. For example, sacred places, members of religious orders, and clerics were to remain unharmed. Whenever possible, fighting should be avoided on Sundays and Holy Days. Prisoners were to be treated humanely. Non-combatants were not to be intentionally harmed. A basic idea of Christian justice was assumed. Men were considered answerable to their Creator. While warfare was not condemned, it was not glorified either.

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Individuals who are not certain that the cause is just may have some choice in whether they serve; however, if they are called to fight for their country, they should do so, even if in doubt. The presumption is usually on the side of the government. On the other hand, volunteers who are not already enlisted may choose not to offer their service to a belligerent unless they are certain that the cause is just. Even if the government is not justified, the individuals are usually of good faith because they normally lack a full understanding of the facts or merits of the controversy.

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If enlisted or forced into service, we may have to participate in some way, or even fight, in a war. Catholics are not extreme pacifists. We can fight for our country, even with all of its increasingly pagan and anti-Catholic influences. However, we must do it as Catholics — just, moral, brave, practicing charity and putting God’s Law above all selfish considerations. We have seen that, while war is punishment for sin, some wars can be just — even virtuous. Further, it is possible that, as good Catholics, we can even be purified and sanctified during the chastisement of a war and through the challenging conditions such a terrible conflict forces upon us. If we remain true to our Faith, we can save our souls and the souls of others in the process.