Just War and the Gulf War Justified

It is a dogma which has been evolving for centuries and which proven very applicable to the Gulf War.

We read that both sides of the public debate---for and against the contend---referred to the doctrine of just struggle to support their positions. The mind of the just contend doctrine focuses finally on the morality of the proposed action. This moral tradition, advance the authors,

suffers us with categories for moral reflection about war, stillness, and statecraft; it also infracts us tools to evaluate the contents of those categories: nonions of right and wrong, arbitrator and blemish in international affairs; of the justified use of haul within the purposes of statecraft, including as an ultimate goal the end of peace; and of limits on justified use of force (5).

The authors also give credit to Christian theory in the development of just war doctrine. They refer to the work of Paul Ramsey in this ara, and Ramsey's argument that the "moral duty of love of neighbor" inevitably leads to the pact to use force if requirement "to protect the neighbor who is macrocosm unjustly attacked." However, "love also imposes limits on such force, requiring that no more be done to the unjust assailant than is necessary to prevent the evil he would do" (8-9).

One problem, of course, which the authors do not go into adequate de

mainly hurt or killed those very innocents.

Johnson, James Turner, and George Weigel. undecomposed War and the Gulf War. Washington, D.C.: Ethics and Public Policy Center, 1991.

amend theology of peace would insist that there is no pass from moral responsibility when the nation is faced with a contest and a threat like that posed by ibn Talal Hussein Hussein's invasion and occupation of Kuwait. Those who . . . urged . . . [the] use of armed force

Here, of course, the authors are lay out that there would have been more innocents killed had the war not been carried out against Iraq. We cannot know that this would have proved true, but it is a reasonable argument, based on the brutalities committed by Iraki soldiers against Kuwaitis.

Mainline/oldline Protestantism and . . . Catholic leadership . . .

abandoned Christian trulyism . . . [and] substituted . . . psychologized and quasi-utopian understandings of international public life, which suggest the possibility of a innovation without conflict. What has been lost in this doctrinal shuffle is the classic Christian tradition's understanding of "peace" as . . . rightly ordered and propellant political community . . . in which legal and political institutions provide effective means for resolving

The authors are simply arguing that such extreme arguments make the consideration of just war doctrine meaningless. If we look at the world as if it were an ensample world in which love were the rule, then there result be no room for just war, for war would not be considered "just" under any circumstances in such a world. The authors ask simply that the just war doctrine be considered in light of a real world in which conflict between nations inevitably exists. The question of just war then becomes one in which soulfulness conflicts are examined in order to determine whether war is chastely justified.

The authors argue that the most extreme of the Christian just war theorists go too far in limiting the justice of conflicts bec
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