Question — Bontempi, Palladium Theologicum V · from Schola Thomistica
Question I: Whether any war can be just
strike no one, wound no one; but because he knew that when they did these things as soldiers they were not homicides, but ministers of the law, and not avengers of their own injuries, but defenders of the public safety: he answered them: shake no one down, etc.; but be content with your wages.
An bellum aliquod possit esse iustum.
neminem percutite, vulnerate neminem, sed quia sciebat, eos, cum haec militando facerent, non esse homicidas, sed ministros legis, et non ultores iniuriarum suarum, sed salutis publicae defensores: respondit eis: neminem concutiatis, etc. sed contenti estote stipendiis vestris.
John the Baptist was certainly speaking on behalf of men even of the New Testament; for he was the precursor of Christ.
Loquebatur sane Baptista pro hominibus etiam novi testamenti; erat enim Christi praecursor.
IT IS PROVED secondly from the Heroes, praised in Scripture as saints, who waged wars: thus Abraham, Moses, Josue, Gedeon, Sampson, David, Josias, the Machabees, and others.
PROBATUR secundo etiam ex Heroibus, in Scriptura laudatis ut sanctis, qui bella gessere, sic Abraham, Moyses, Iosue, Gedeon, Sampson, David, Iosias, Machabaei, et alii.
IT IS PROVED thirdly from holy Pontiffs, who praised wars waged by Christians, or urged that they be waged: Damasus, in Theodorus book 5, chapter 10; Gregory book 1, epistle 72; Chrysostom on Psalm 45; Nazianzen oration 3, on peace; Ambrose book 1 of Offices, chapters 40 and 41; Jerome on Micheas 4; see the Holy Doctor in the sermons of the Hexaemeron.
PROBATUR tertio ex Pontificibus sanctis, qui bella gesta a Christianis laudarunt, vel gerenda suaserunt hi: Damasus apud Theodorum lib. 5. c. 10. Gregorius lib. 1. epist. 72. Chrysostomus in Psalm. 45. Nazianzenus oratione 3. de pace, Ambrosius Lib. 1. offic. cap. 40. et 41. Hieronymus in 4. Micheae, Vide S. Doctorem in sermonibus Hexaëmeronis.
IT IS PROVED by reason, D. Bonaventure at the place cited, drawing on Aristotle 7 Politics, chapter 14, and D. Augustine epistle 207: because peace is necessary to the human commonwealth, that we and ours may have the means of living; but this is often impeded by acts of violence, which cannot otherwise be repelled than by war; and it is a law of nature that we repel violence, whence the opposing arguments collapse.
PROBATUR ratione D. Bonauent. loco allegando, sumpta ex Aristotele 7. Polit. cap. 14. et D. Augustino epist. 207. quia pax humanae Reipublicae est necessaria, ut nos, nostraque habere possimus ad vivendum; sed haec saepe violentiis impediuntur, quae nequeunt aliter quam bello propulsari; est autem ius naturae, ut violentias propulsemus, ex quo argumenta adversa corruunt.
The Holy Doctor confirms all this on Luke 6, in these words: and he who strikes you on the cheek, etc., from D. Augustine book 1 of the City of God, chapter 21, where he says, expounding that precept: Thou shalt not kill: Against this precept they did not act who, by God's authority, waged wars, or who, bearing the person of public power, and according to its laws — that is, by the most just command of reason — punished criminals with death.
ID totum confirmat S. Doctor ad 6. Lucae, in ea verba: et qui te percutit in maxillam, etc. ex D. Augustino primo de civit. cap. 21. ubi ait, exponens illud praeceptum: Non occides: Contra hoc praeceptum non fecerunt, qui, Deo authore, bella gesserunt, aut personam gerentes publicae potestatis, secundum eius leges, hoc est, iustissimum rationis imperium, sceleratos morte punierunt.
It is confirmed from the chapter Fortitudo 23, question 3, which is by D. Ambrose book 1 of Offices, chapter 27: Fortitude, which either defends the fatherland from barbarians in war, or at home defends the weak, or one's companions from robbers, is full of justice.
CONFIRMAT ex cap. Fortitudo 23. quaest. 3. qui est D. Ambrosii Lib. 1. de offic. cap. 27. Fortitudo, quae vel bello tuetur a barbaris patriam, vel domi defendit infirmos, vel a latronibus socios, plena iustitia est.
YOU WILL OBJECT first. It was said in Isaias 2 and Micheas 4 that wars are to be put away in the time of grace.
OBIICIES primo. Praedictum est Isaiae 2. et Micheae 4. bella tempore gratiae abigenda.
IT IS ANSWERED with D. Ambrose on Psalm 45 and D. Jerome on chapter 4 of Micheas, that what was foretold was the peace to come in the whole world at the time of Christ's advent, so that it might be prepared to receive the Gospel.
RESPONDETUR cum D. Ambrosio in Psalm. 45. et D. Hieronymo in cap. 4. Micheae, praedictum tempore adventus Christi futuram pacem in toto orbe, ut recipiendo Evangelio esset paratus.
YOU OBJECT secondly that in the Gospel it is commanded: Matth. 5. Whoever strikes you on one cheek, offer him the other also. Matth. 26. Whoever takes up the sword shall perish by the sword. Rom. 12. Rendering to no one evil for evil.
OBIICIES secundo in Evangelio praecipitur, Matth. 5. Qui te percusserit in unam maxillam, praebe illi et alteram. Matth. 26. Qui acceperit gladium, gladio peribit. Rom. 12. Nulli malum pro malo reddentes.
IT IS ANSWERED from D. Augustine epistle 5 to Marcellinus, that this is forbidden lest it be done by private authority.
RESPONDETUR ex D. Augustino epist. 5. ad Marcellinum, id prohiberi, ne fiat privata authoritate.
TAKE NOTE that in the Council of Nicaea, canon 11, those are condemned who, after first laying down the military belt lest they sacrifice to idols, returned again as a dog to its vomit, serving Pagan Emperors, Diocletian, Licinius, and others, who all dishonored the military belt of Christians unless they sacrificed to idols.
ADVERTE in Concilio Nicaeno, can. 11. damnari eos, qui prius deposito cingulo militari, ne idolis immolarent, rursus ad vomitum redibant, servientes Imperatoribus Paganis, Diocletiano, Licinio, et aliis, qui omnes Christianos cingulo militari dehonestabant, nisi immolarent Idolis.
Some Fathers indeed condemn only unjust wars, or those which are occasions of sinning proximately, or dissuade men in religious orders, or urge them to enter religion, etc.
ALIQUI vero Patres damnant bella tantum iniqua, vel quae occasiones sunt proximae peccandi, vel dissuadent viris religiosis, vel suadent ad religionem ire, etc.
From these you have that wars even against the Turks are lawful; for if God uses the Turks for our exercise, he also uses pestilence and famine, and yet we are bound to defend ourselves, lest they overwhelm the Christian world with superstitious clouds. See Valentia at the place cited and Bellarmine, chapter 16. For the Turks are unjust possessors of Christian kingdoms.
EX his habes, bella etiam contra Turcas esse licita; esto enim Deus utatur Turcis ad exercitium nostrum, utitur etiam peste, et fame, et tamen nos tenemur defendere, ne Christianum orbem superstitiosis nubibus obruant. Vide Valentiam loco cit. et Bellarminum, cap. 16. Sunt enim Turcae iniqui possessores Regnorum Christianorum.