What Nobody's Mentioned About "Just War" Doctrine
A sort of sub-debate over "just war" doctrine has emerged between Vice President Vance and Bishop James Massa, chairman of the U.S. Conference of Catholic Bishops’ Committee on Doctrine. This past Tuesday (April 14), Vance gave an ex tempore response to Pope Leo's criticisms of the war at a Turning Point USA event in Athens, GA. His full remarks are in the video embedded above. I'll start, though, with Bishop Massa's response, posted on the USCCB site:
“For over a thousand years, the Catholic Church has taught just war theory and it is that long tradition the Holy Father carefully references in his comments on war. A constant tenet of that thousand-year tradition is a nation can only legitimately take up the sword ‘in self-defense, once all peace efforts have failed’ (Catechism of the Catholic Church, no. 2308). That is, to be a just war it must be a defense against another who actively wages war, which is what the Holy Father actually said: ‘He does not listen to the prayers of those who wage war.’
“When Pope Leo XIV speaks as supreme pastor of the universal Church, he is not merely offering opinions on theology, he is preaching the Gospel and exercising his ministry as the Vicar of Christ. The consistent teaching of the Church is insistent that all people of good will must pray and work toward lasting peace while avoiding the evils and injustices that accompany all wars.”
The first thing I notice is that Bp Massa commits a logical error called "hypostatization" or "reification" in the first paragraph. This error treats an abstraction, "just war" doctrine, as something specific and concrete. On one hand, the bishop calls it a "long tradition" that has been variously expressed since ancient times -- but there's the rub. One version of "just war" doctrine is enumerated in the Catechism of the Catholic Church paragraph 2309, which the bishop oddly doesn't reference.CCC 2309 lists four specific conditions for a "just war", which I'll summarize for brevity:
- The damage inflicted by the aggressor must be major
- all other potential solutions must have been exhausted
- there must be a serious chance of winning
- the damage done in the war must not be worse than the problem the war is meant to solve.
- A just war cannot be declared by private individuals. It must be initiated by a legitimate sovereign authority
- the party being attacked must deserve it due to some fault or injustice on their part
- the motive must be the advancement of good or the avoidance of evil.
When Bp Massa implies "just war" theory is a "long tradition" that's somehow consistent and unified, he's incorrect. Let's take a similar potential generalization about "drunk driving law". In the US, the blood alcohol limit for drunk driving is 0.08% BAC, although this is only because it has been standardized across state laws. In Germany, the limit is 0.05% BAC. I could be convicted for 0.07% BAC in Germany, but get off with a talking-to in the US. By the same token, I don't see where Aquinas's conditions for "just war" would be violated in the current US war with Iran, while the conditions in CCC 2309 are at least subject to debate.
To claim there's a single "just war" tradition that makes Trump an evil tyrant is misleading, and the bishop should have learned this in freshman comp, which I taught back in the day. But let's move to the remarks by Vice President Vance that have drawn controversy, as reported at this NBC link:
“Now we can, of course, have disagreements about whether this or that conflict is just, but I think in the way that it’s important for the vice president of the United States to be careful when I talk about matters of public policy, I think it’s very, very important for the pope to be careful when he talks about matters of theology,” Vance said.
“But I think one of the issues here is that if you’re going to opine on matters of theology, you’ve got to be careful. You’ve got to make sure it’s anchored in the truth, and that’s one of the things that I try to do, and it’s certainly something I would expect from the clergy, whether they’re Catholic or Protestant,” he added.
I think Vance actually left a key argument on the table and didn't use it here. CCC 2309, after saying of the four contitions it lists, "These are the traditional elements enumerated in what is called the 'just war' doctrine", says immediately afterward, "The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good." In other words, the people who are tasked with making this evaluation are, at least in Western democracies, the elected officials, typically the head of government and the cabinet. Period. Neither the pope, nor the USCCB, nor the Berrigan brothers are mentioned.But let's look at the words "prudential judgment". Edward Feser, a neo-Thomist philosopher and vocal opponent of the Iran war, has had a great deal to say about prudential judgment, so much that I asked Chrome AI mode to provide a summary of his views. I recognize that AI can get things wrong, and if Prof Feser sees this, I'll be happy to post any corrections or clarifications he may provide here. Nevertheless, in response to my question, "How does Edwared Feser define prudential judgment?" it replied (footnote references omitted),
Edward Feser defines prudential judgment as the application of fixed doctrinal or moral principles to concrete, contingent circumstances. Drawing from the Thomistic tradition, he views it as an exercise of "right reason" that determines how a general rule should be enacted in a specific, often complex, situation where multiple courses of action might be legitimate.
According to Feser's writings and his defense of traditional Scholastic philosophy, prudential judgment has several defining features:
Application of Principle: It is not a "free pass" to ignore moral law; rather, it is the process of identifying which moral laws apply to a specific case and how to fulfill them.
Contingency and Error: Because it deals with complex, real-world variables—such as political conditions or military strategy—it is subject to human error. Even high-ranking Church authorities can make mistaken prudential judgments because they may lack the specialized expertise needed to assess those specific circumstances. [emphasis mine]
Legitimate Disagreement: Unlike "intrinsically evil" acts (like murder or abortion), where no disagreement is possible for a faithful Catholic, prudential judgments allow for a "legitimate diversity of opinion" among people of good will.
So Feser himself, at least in areas like capital punishment, gives civil authorities latitude in identifying which moral laws apply to a specific case. Even high-ranking Church authorities can make mistaken prudential judgments. Prudential judgments allow for a legitimate diversity of opinion among people of good will.What Vance said in Athens, GA is that there's room for a legitimate diversity of opinion between the Trump administration and Pope Leo. In fact, although he doesn't cite CCC 2309, he strongly implies that he agrees with the Church's teaching that it's up to US elected officials to determine the morality of Iran policy using prudential judgment, a situation in which there's room for disagreement.
Bp Massa, in the name of the USCCB, incorrectly implies, first, that there is a single, unified "just war" doctrine that the Church teaches, when Church authorities , for instance St Thomas Aquinas and the Catechism, in fact differ on conditions, but second, he implies -- though his remarks are by no means clear on this point -- that the pope is speaking from some sort of special authority when he is "preaching the Gospel and exercising his ministry as the Vicar of Christ". But Leo did not claim his remarks on the Iran war are infallible, for a start. But according to Wikipedia,
A doctrine proposed by a pope as his own opinion, not solemnly proclaimed as a doctrine of the church, may be rejected as false, even if it is on a matter of faith and morals, and even more any view he expresses on other matters. A well-known example of a personal opinion on a matter of faith and morals that was taught by a pope but rejected by the church is the view that Pope John XXII expressed on when the dead can reach the beatific vision. The limitation on the pope's infallibility "on other matters" is frequently illustrated by Cardinal James Gibbons's recounting how the pope mistakenly called him "Jibbons".
Whatever Bp Massa may think, the pope's implication in various recent statements on whether the Almighty blesses any conflict and so forth are nothing but his opinion, and Trump and Vance are well within the bounds of legitimate disagreement -- but Vance's exhortation to the pope to "be careful" even when discussing matters of theology should also carry particular weight. Pope Leo in recent remarks has gotten a fair amount of scripture just plain wrong.

