Pope Francis and Saint Augustine on War

According to “America” magazine, the Pope has again tried to negotiate a peace between Russia and Ukraine.  It is reported that,

In an extraordinary move, reflecting his profound concern at the danger of an escalation of the seven-month-old war in Ukraine and the potential use of nuclear arms, Pope Francis called today for “an immediate ceasefire” to that war.

He called on the president of the Russian Federation “to stop this spiral of violence and death, also for the sake of his own people.” It was the first time that he has publicly appealed to the Russian president, even though observing protocol he did not call Vladimir Putin by name but rather by his official role as head of state.  He also called on the Ukrainian president “to be open to serious proposals for peace.” He did not call Volodymyr Zelinskyy by name either. 

His appeal is significant as diplomatic sources and international observers all agree that neither president is ready at this moment to make peace. Mr. Putin wants to consolidate his territorial gains—already more than 15 percent of Ukraine—while Mr. Zelenskyy has regained the initiative and recaptured much territory in a significant counter-offensive with the aid of arms from the United States and European countries in NATO.  Aware that the two countries will not make peace without pressure from other states, Pope Francis today appealed “to all the protagonists of international life and the political leaders of nations to do everything possible to bring an end to the war, without allowing themselves to be drawn into dangerous escalations, and to promote and support initiatives for dialogue.”

He also denounced last Friday’s annexation by Russia of four parts of Ukraine as a contravention of international law, making clear the Vatican does not recognize this illegal act. “I deplore the grave situation that has arisen in recent days, with further actions contrary to the principles of international law,” the pope said. “It increases the risk of nuclear escalation, giving rise to fears of uncontrollable and catastrophic consequences worldwide.”

Francis devoted his entire address at the midday Sunday Angelus to the war in Ukraine. Normally, he gives a reflection on the Gospel reading of the day before commenting on situations around the world, but today he broke with this tradition because the war in Ukraine has escalated to a new and extremely dangerous level with the annexation of Ukrainian lands by Mr. Putin last Friday.

Francis began by saying, “The course of the war in Ukraine has become so serious, devastating and threatening, as to cause great concern.” He said, “This terrible and inconceivable wound to humanity, instead of healing, continues to shed even more blood, risking to spread further.

“I am deeply saddened by the rivers of blood and tears spilled in these months. I am saddened by the thousands of victims, especially children, and the destruction which has left many people and families homeless and threatens vast territories with cold and hunger,” he said.

“Certain actions can never be justified,” Francis said, alluding to the atrocities committed by the Russian forces during the past seven months. He said, “It is disturbing that the world is learning the geography of Ukraine through names such as Bucha, Irpin, Mariupol, Izium, Zaporizhzhya and other areas, which have become places of indescribable suffering and fear.”

Speaking on the 221st day of the invasion of Ukraine by Russian forces, Pope Francis, turning to Mr. Zelensky, said: “Profoundly saddened at the immense suffering of the Ukrainian people as a result of the aggression they have suffered, I address an equally confident appeal to the president of Ukraine to be open to serious proposals for peace.” Francis has spoken publicly almost 100 times on this war and has spoken by phone with Mr. Zelensky.

Pope Francis’ final appeal was to world leaders at national and international level. “I urge all the protagonists of international life and the political leaders of nations to do everything possible to bring an end to the war, without allowing themselves to be drawn into dangerous escalations, and to promote and support initiatives for dialogue,” he said.  He urged them, “Please let the younger generations breathe the salutary air of peace, not the polluted air of war, which is madness!

“After seven months of hostilities,” he said, “let us use all diplomatic means, even those that may not have been used so far, to bring an end to this terrible tragedy. War in itself is an error and a horror!”

While the Pope’s sentimental view toward war is laudable, he seems to move in contradiction to one of the great Doctors of the Church, St. Augustine, who formulated the “Just War” theory.  This paradigm has several factors.

1. A just war is declared by a legitimate government. According to just war theory, independent people or groups cannot act as vigilantes, taking upon themselves the right to wage aggressive warfare. This also excludes government actions that go beyond established rules; for instance, if a national leader were to ignore that country’s laws in ordering an attack or if a military leader staged a coup and immediately attacked another nation. Also, war—including the intention to attack—must be formally and officially announced before a nation engages in hostilities. This provides additional opportunities to resolve a dispute, warns civilians who might be affected, and further forces the government to validate violence beforehand.

2. A just war is an act of last resort. Prior to engaging in violence, a nation must make every effort to attain its intended goals by other means. This might include diplomacy, economic or legal actions, and so forth. This is a crucial tenet of just war theory: war results from the failure of all other options. It is not one option among many. As an extension of this idea, the government should seek to end the conflict as quickly as is reasonably possible.

3. A just war is fought for a just cause. The intended outcome of the war itself must be morally upright. Goals such as freeing people from death and persecution or stopping another nation’s conquest might meet this definition. A desire to gain more land or to punish another nation for some perceived insult would be an example of an unjust goal.

4. A just war seeks prudent goals. Warfare is less justifiable when it has little to no chance of succeeding. This requirement is meant to balance the concept of a “just cause.” Grandiose ideas can’t be claimed as valid reasons for bloodshed. A tiny nation is foolish to launch an invasion of a military superpower—the effort is virtually guaranteed to fail, making the resulting mayhem all but pointless. Likewise, a war cannot be justified unless its goals, even noble ones, are proportionate to its toll of death and destruction. For example, the goal of improving another nation’s educational system is not a morally valid reason to engage in open warfare.

5. A just war uses moral means. According to just war theory, noble ends or goals do not justify any and all actions to achieve victory. In short, the ends do not justify the means. This means a just war is restrained to proportionate levels of violence and does not engage in excessive or cruel use of force. This principle also requires making an effort to avoid civilian casualties, undue destruction, or actions that would unreasonably affect those uninvolved in the conflict. “Moral means” extends to details such as the treatment of captured soldiers and civilians and efforts to reconcile after the conflict is over.

Augustine’s model does not encourage or advocate for war.  However, it recognizes that war is part of the Human Condition.