IRAQ AND THE POPE: Solidarity and modern warfare

If the current military campaign in Iraq continues as it has so far, it could call into question a major part of the just-war theory. Simultaneously, 25 years of speeches and encyclicals from Pope John Paul II seem to imply that a major element of that theory needs re-thinking.

We say, "If the war continues as it has," because wars can change in an eyeblink. So far, however, the U.S. and its coalition partners appear to have demonstrated that modern combat can be remarkably swift, precisely targeted, particularly cautious about civilians and even discreetly protective of an enemy nation's infrastructure.

When technology allows countries to move so rapidly and so specifically against the leadership of their opponents, rather than indiscriminately against societies in general, the Church may need to re-examine the just-war theory.

But technology is only part of the equation. The Pope's own words are another portion. Throughout the quarter-century of his pontificate, John Paul has preached repeatedly about "solidarity," that is, the unity of the human race as God's creation. The term has become a byword of his papacy, one that he juxtaposes with such values as truth, charity and justice. The idea of solidarity is why he rails so often against market forces that allow the rich to dominate the poor; the notion of solidarity led him to call on the Northern Hemisphere to forgive the indebtedness of its Southern neighbors; solidarity is the reason he so often speaks about ecumenical and interfaith amity.

By insisting so much on solidarity, the Pope may have added a new dimension to a major tenet of the just-war theory. That theory holds that a nation cannot go to war except in self-defense. Among the primary moral and political objections to the war in Iraq was that the coalition forces moved without firm proof that they were defending themselves. But it could be argued -- on the basis of the Pope's own theory of solidarity -- that the years of horror perpetrated against the Iraqi people by Saddam Hussein were provocation against everyone in the world who treasures such values as truth, charity and justice. Indeed, what Saddam inflicted on his people seems to fit perfectly one part of the definition of the just-war theory, as given in the Catechism of the Catholic Church: damage that was "lasting, grave and certain."

If the concept of solidarity had been previously added to the just-war theory, its other elements might have fallen into place in the case of the Iraqi crisis: alternate means of achieving peace, such as years of diplomacy and negotiation, proved to be ineffective; the prospects for success are very high; and the use of modern arms seems not to be producing "evils and disorders graver than the evil to be eliminated."

It might be time for a revised theology of war to emerge in a world of rapidly changing technology. If democratic nations have the power to save the lives of tens of thousands -- even millions -- of people from dictators, do they have the right, even the obligation, to use that power? When is a dictator's assault on his or her own people an assault against the common humanity of the world? How long can genocide, torture and repression be tolerated before they are brought to an end by those who have the ability to do so in a surgical manner, which is sure to improve as technology in weaponry, information-gathering and communications progresses? If the methods of modern warfare can bring freedom to subjugated peoples, how soon and how often can they be unleashed?

Questions such as those need to be explored; to do so, theology -- a leisurely discipline accustomed to taking its time -- may need to move as swiftly as modern technology.

(4/10/03) [[In-content Ad]]