Just War Theory and God's View on Violence
Just war theory, as articulated by Christian thinkers, seeks to define the conditions under which warfare can be considered morally permissible. The concept has roots in biblical texts that describe God's involvement in and commands for warfare [1]. For instance, the Old Testament records instances where God ordered war, taught His people how to fight, and granted victory [1].
Augustine of Hippo, a foundational figure in the development of just war thought, distinguished between acts of violence that are sinful and those that are not. He argued that actions resembling violence are not necessarily sins if they do not offend God [2]. Augustine maintained that war undertaken in obedience to God, particularly to humble human pride, can be considered righteous [3]. He also noted that even wars arising from human passion cannot harm God's eternal well-being or His saints, as such trials can benefit them through patience and chastening [3]. Augustine further explored the nature of war as contrary to peace, just as misery is to happiness [6].
Later, Thomas Aquinas systematically outlined three essential conditions for a war to be just:
- Authority of the Sovereign: War must be declared by a legitimate sovereign, not by private individuals, because the sovereign is responsible for the common good and has the authority to seek redress for wrongs [4].
- Just Cause: There must be a just cause, such as avenging wrongs or restoring what has been unjustly seized [4].
- Right Intention: Those waging war must have a right intention, aiming to promote good or avoid evil, rather than seeking power or plunder [4].
The moral law, according to Charles Hodge, binds nations just as it binds individuals. Therefore, nations must exercise great forbearance and exhaust all other means of redressing wrongs before engaging in war [5]. The Bible also indicates that war is sometimes preceded by consultation and great preparation [1]. While war originates in human lusts, there is also "a time for war" [1]. God is depicted as both causing wars to cease and scattering those who delight in them [1]. The presence of oppression and perversion of justice in a province, though a disagreeable sight, is not uncommon and can be seen as permitted by God's will [7].
Sources
- Torrey's Topical Textbook “Torrey's Topical Textbook: War — Antiquity of -- Ge 14:2. Originates in the lusts of men -- Jas 4:1. A time for -- Ec 3:8. God Frequently ordered. -- Ex 17:16; Nu 31:1,2; De 7:1,2; 1Sa 15:1-3. Taught His people the art of. -- 2Sa 22:35. Strengthens His people for. -- Le 26:7,8. Gives the victory in. -- Nu 21:3; De 2:33; 3:3; 2Sa 23:10; Pr 21:31. Causes to cease. -- Ps 46:9. Scatters those who delight in. -- Ps 68:30. Large armies frequently engaged in -- 2Ch 13:3; 14:9. Weapons used in -- Jos 1:14; Jdj 18:11. Preceded by Consultation. -- Lu 14:31; Pr 24:6. Great preparation. -- Joe 3:9. Rumors”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. IX. -- THAT THE JUDGMENT OF GOD AND MEN AS TO HUMAN ACTS OF VIOLENCE, IS DIFFERENT.: 17. But amidst these offences of infamy and violence, and so many iniquities, are the sins of men who are, on the whole, making progress; which, by those who judge rightly, and after the rule of perfection, are censured, yet commended withal, upon the hope of bearing fruit, like as in the green blade of the growing corn. And there are some which resemble offences of infamy or violence, and yet are not sins, because they neither offend Thee, our Lord God, no”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 4: Augustine — Anti-Manichaean, Anti-Donatist — BOOK XXII. (part 67): perform their military duties in behalf of the peace and safety of the community. When war is undertaken in obedience to God, who would rebuke, or humble, or crush the pride of man, it must be allowed to be a righteous war; for even the wars which arise from human passion cannot harm the eternal well-being of God, nor even hurt His saints; for in the trial of their patience, and the chastening of their spirit, and in bearing fatherly correction, they are rather benefited than injured. No one can have any power agai”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of War, Art. 1: Article: Whether it is always sinful to wage war? I answer that, In order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior. Moreover it is not the business of a private individual to summon together the people, which has to be done in wartime. And as the care of the common weal ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 48: of his neighbour’s farm is necessary to the full enjoyment 366 of his own property, and therefore that he has the right to appropriate it to himself. It is to be remembered that nations are as much bound by the moral law as individual men; and therefore that what a man may not do in the protection of his own rights, and on the plea of self-defence, a nation may not do. A nation therefore is bound to exercise great forbearance, and to adopt every other available means of redressing wrongs, before it plunges itself and others into all the d”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 28.--THE END OF THE WICKED.: But, on the other hand, they who do not belong to this city of God shall inherit eternal misery, which is also called the second death, because the soul shall then be separated from God its life, and therefore cannot be said to live, and the body shall be subjected to eternal pains. And consequently this second death shall be the more severe, because no death shall terminate it. But war being contrary to peace, as misery to happiness, and life to death, it is not without reason asked what kind of war ”
- Ecclesiastes (Baptist/Reformed) “John Gill on Ecclesiastes 5:8: If thou seest the oppression of the poor, and violent perverting of justice in a province,.... Which is a very disagreeable sight, but often seen; the poor are oppressed, and judgment and justice perverted, and that in a very violent and flagrant manner, in open courts of judicature, in the several provinces and kingdoms of the world; marvel not at the matter; as though it was some strange and uncommon thing, when nothing is more common: or "marvel not at the will" or "pleasure" (t); that is, of God, who suffers such things to be. So the Targum, Jarchi, and Abe”