Throughout history the Summa Theologica has been studied as a part of Bible history as well as part of the development of doctrinal thought.

 

I have included an excerpt from that study. The study is a series of questions and answers. The question considered here is, "the question of war."  At the end of this excerpt I have placed my thoughts and comments.

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 is committed to those who are in authority, it is their business to watch over the common weal of the city, kingdom or province subject to them. And just as it is lawful for them to have recourse to the sword in defending that common weal against internal disturbances, when they punish evil-doers, according to the words of the Apostle (Romans 13:4):

"He beareth not the sword in vain: for he is God's minister, an avenger to execute wrath upon him that doth evil";

so too, it is their business to have recourse to the sword of war in defending the common weal against external enemies. Hence it is said to those who are in authority (Psalm 81:4): "Rescue the poor: and deliver the needy out of the hand of the sinner"; and for this reason Augustine says (Contra Faust. xxii, 75): "The natural order conducive to peace among mortals demands that the power to declare and counsel war should be in the hands of those who hold the supreme authority."

 

Secondly, a just cause is required, namely that those who are attacked, should be attacked because they deserve it on account of some fault. Wherefore Augustine says (QQ. in Hept., qu. x, super Jos.): "A just war is wont to be described as one that avenges wrongs, when a nation or state has to be punished, for refusing to make amends for the wrongs inflicted by its subjects, or to restore what it has seized unjustly."

 

Thirdly, it is necessary that the belligerents should have a rightful intention, so that they intend the advancement of good, or the avoidance of evil. Hence Augustine says (De Verb. Dom. [*The words quoted are to be found not in St. Augustine's works, but Can. Apud. Caus. xxiii, qu. 1]): "True religion looks upon as peaceful those wars that are waged not for motives of aggrandizement, or cruelty, but with the object of securing peace, of punishing evil-doers, and of uplifting the good." For it may happen that the war is declared by the legitimate authority, and for a just cause, and yet be rendered unlawful through a wicked intention. Hence Augustine says (Contra Faust. xxii, 74): "The passion for inflicting harm, the cruel thirst for vengeance, an unpacific and relentless spirit, the fever of revolt, the lust of power, and such like things, all these are rightly condemned in war." As Augustine says (Contra Faust. xxii, 70): "To take the sword is to arm oneself in order to take the life of anyone, without the command or permission of superior or lawful authority." On the other hand, to have recourse to the sword (as a private person) by the authority of the sovereign or judge, or (as a public person) through zeal for justice, and by the authority, so to speak, of God, is not to  "take the sword," but to use it as commissioned by another, wherefore it does not deserve punishment. And yet even those who make sinful use of the sword are not always slain with the sword, yet they always perish with their own sword, because, unless they repent, they are punished eternally for their sinful use of the sword.

Such like precepts, as Augustine observes (De Serm. Dom. in Monte i, 19), should always be borne in readiness of mind, so that we be ready to obey them, and, if necessary, to refrain from resistance or self-defense. Nevertheless it is necessary sometimes for a man to act otherwise for the common good, or for the good of those with whom he is fighting. Hence Augustine says (Ep. ad Marcellin. cxxxviii): "Those whom we have to punish with a kindly severity, it is necessary to handle in many ways against their will. For when we are stripping a man of the lawlessness of sin, it is good for him to be vanquished, since nothing is more hopeless than the happiness of sinners, whence arises a guilty impunity, and an evil will, like an internal enemy." Those who wage war justly aim at peace, and so they are not opposed to peace, except to the evil peace, which Our Lord "came not to send upon earth" (Matthew 10:34). Hence Augustine says (Ep. ad Bonif. clxxxix): "We do not seek peace in order to be at war, but we go to war that we may have peace. Be peaceful, therefore, in warring, so that you may vanquish those whom you war against, and bring them to the prosperity of peace." Manly exercises in warlike feats of arms are not all forbidden, but those which are inordinate and perilous, and end in slaying or plundering. In olden times warlike exercises presented no such danger, and hence they were called "exercises of arms" or "bloodless wars," as Jerome states in an epistle [*Reference incorrect: cf. Veget., De Re Milit. i].

 

The thought of war is not the best or first solution to conflict which should be sought by Christians or Christian nations. It is, however,  necessary when evil powers seek to destroy those who believe in Jesus the Christ and worship the God of Abraham. It is also necessary when a large powerful nation or force seeks to destroy a smaller or weaker group for the purposes of conquest and/or control.

 

From the beginning of time as we know it, God has continually sought to cause mankind to become more and more civil as defined by that particular point in time. The civility of mankind should be a continual on going evolution toward a higher degree of literacy and discipline.

 

While the thought of literacy is somewhat narrow in the broad sense discipline is quite broad in the narrow sense. Mankind may reach an extremely high degree of literacy and still have a low degree of intellect and discipline. It is with this in mind that I want us to consider these things.

 

When mankind becomes literate enough that he can devise all sorts of sophisticated weaponry but lacks the intellect to know the present and future effect the deployment of this weaponry has on the environment and humanity, then those who are intelligent enough to know may have to use force to prevent the use of these weapons. When literacy and intellect lack discipline then the threat to the environment and humanity may have to be controlled by force.

 

It has been and continues to be my belief that from the very beginning of time God intended for mankind to continually seek disciplined knowledge. Too many times in a free society mankind uses freedom as an excuse to express undisciplined knowledge or liberties. Consequently, these expressions sometimes result in laws being implemented for the benefit and protection of the majority. Under God's plan, mankind should require less and less forced disciplines. If mankind followed just the ten commandments there would be little need for armies or police. If mankind followed Christ's advice to love your neighbor as yourself then there would never be a war. Consider Paul's advice, "consider others before yourself."

 

It is possible to have a perfect society but it is only possible in a totally Christian society. A Christian society would have to be one of personal inner belief, a personal relationship with Christ and not a proclamation only of the total citizenry. It would be a, "new world order."

 

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