Last week, Vatican Secretary of State, Cardinal Angelo Sodano announced that the Holy See condemned "both the terrorist attacks on the one side and the military reprisals on the other," arguing that Israel's right to self-defense "does not exempt it from respecting the norms of international law, especially as regards the protection of civilian populations." "In particular,' Sodano added, "the Holy See deplores the attack on Lebanon, a free and sovereign nation."
The Vatican statement triggered a hostile reaction from popular blogger (and Catholic) Ed Morrissey:
"The Vatican has the same fallacious notion that a nation attacked in an act of war should only respond in proportion to the original attack. Unfortunately for the dreamers at the Vatican, nations do not fight wars in that manner unless they want to lose them. When one nation attacks another, the path to victory comes with an application of overwhelming force, the kind of attack that strips the antagonist of any ability to wage war."
Let's assume for sake of argument that Hezbollah's attack on Israel was an act of war, as my fellow TCS columnists Peter Pham and Michael Krauss argued last week. Even so, Israel is still bound by the moral and legal obligations of the just war doctrine.
As Catholics, Morrissey and I are bound to evaluate Vatican pronouncements in this area under the just war standard. Paragraph 2309 of the Catechism states that war is proper only when:
- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
- all other means of putting an end to it must have been shown to be impractical or ineffective;
- there must be serious prospects of success;
- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.
Although Catholic scholars and theologians have thus made valuable contributions to the just war tradition down through the centuries, the principles of that doctrine apply to everyone, not just Catholics. Just war is a part of both the natural law and the positive international law. Hence, the Vatican is quite correct in holding Israel to the standards of just war.
Kidnapping two soldiers arguably is not a sufficiently grave offense to satisfy the first prong. Likewise, Israel's immediate resort to force may not satisfy the second. Yet, as Morrissey points out, If Israel had not responded with force, we might well have seen an "unending tit-for-tat volley that favors the smaller forces; it's the perfect recipe for asymmetrical warfare. Instead of limiting the damage, it guarantees that low-level war will continue indefinitely, killing and maiming people for decades." Accordingly, for the sake of argument, I'll assume that the conditions set forth by just war doctrine for initiating combat are satisfied.
The Need for Proportionality
Even so, Israel also remains bound by the fourth condition -- namely, the need for proportionality. Morrissey's statement that war justifies "an application of overwhelming force, the kind of attack that strips the antagonist of any ability to wage war," flies in the face of centuries of just war tradition.
So, for that matter, does the facially more measured analysis offered by Peter Pham & Michael Krauss in their latest TCS column:
"With respect to the jus in bello, or justice in war, proportionality means that the amount and type of force used must be such that unjust consequences do not exceed the legitimate objectives. Compliance with this principle requires an affirmative answer to the question: "If I take this military action, will more good than harm result from it?" To this equation, one must not forget -- as the critics tend to -- the many lives that will be protected by acting vigorously and decisively against the aggressor. Our response to Taliban-launched mayhem in America, massive military responses against an unrelenting and fanatical aggressor in Afghanistan, was proportionate."
Pham and Krauss' effort to turn just war theory into a gross cost-benefit analysis obscures several pertinent points. The proportionality prong of jus in bello requires that belligerents attain their legitimate military objectives with no greater use of force than is militarily justified and avoid disproportionate collateral damage to civilian life and property. In particular, civilians not be the object of direct attacks and that belligerents must take due care to avoid and minimize indirect harm to civilians.
The US Catholic Council of Bishops has specifically argued that "the targeting of civilian infrastructure, which afflicts ordinary citizens long after hostilities have ceased, can amount to making war on noncombatants rather than against opposing armies." It isn't just ivory tower academicians or left-leaning churchmen who take this view. In a 2001 issue of the US my War College's Parameters journal, for example, Brigadier General Ronald S. Mangum raised doubts about whether NATO complied with just war doctrines in deliberately targeting Serbia's civilian infrastructure during the 1999 bombing campaign.
Neither Morrissey nor Pham and Krauss acknowledge these restrictions, which leaves their arguments both morally and legally suspect.
An Historical Parallel
The current war is not the first time that some have sought to loosen the strictures of just war theory so as to permit "massive military responses" or "application of overwhelming force," of course. Indeed, there is a direct historical parallel between the arguments made by commentators such as Morrissey's or Pham and Krauss and the moral justifications offered for strategic bombing during World War II.
Historian and pundit Niall Ferguson writes that:
"... the destruction caused by the British and American air forces in their bombing campaigns against civilian populations in Germany and Japan is hardly something we can look back on with pride. Hamburg was destroyed in a firestorm code-named Operation Gomorrah; about 45,000 people died. Similar numbers perished when Dresden was bombed. Tokyo was literally incinerated in a raid that killed between 83,000 and 100,000 people -- maybe more.
Such bombing was precisely what the U.S. State Department had denounced as "unwarranted and contrary to principles of law and humanity" in 1937, when the Japanese bombed Chinese cities. And it was precisely what Neville Chamberlain, Winston Churchill's predecessor as prime minister, had dismissed as "mere terrorism," to which "His Majesty's government [would] never resort.""
Indeed, the so-called greatest generation had doubts about the morality of the strategic bombing campaign even in the midst of the war. The British denied Bomber Harris a peerage in 1946 (although they did offer him one in 1951, which he refused), even though they gave peerages to virtually all of the UK's other major World War II commanders at that time. Bomber Command did not get a separate campaign medal. And so on.
It now seems obvious, and should have been apparent than that the strategic bombing campaign violated the precepts of a just war. In particular, it violated the tenets of proportionality and discrimination. Proportionality holds that the response to aggression should not be disproportionate to the original aggression. Was the deliberate firebombing of Dresden or Hamburg, say, proportional to the Blitz? As for discrimination, there is no doubt that Bomber Harris and his US counterparts deliberately targeted German and Japanese citizens.
Waging a Just War Justly
While the Israelis have not yet resorted to carpet bombing of the Bomber Harris type, neither has their operation been as surgical as Pham and Krauss' column would have one believe. Pham and Krauss contend that:
"The Jewish state's counterattack, focused on targets such as Hezbollah TV and radio studios, and the infrastructure (airports, bridges, highways) used by Hezbollah to wage war, has been absolutely classical."
In fact, however, Israel clearly is targeting not just Hezbollah, but also Lebanon's official military, and, most important for our purposes, Lebanon's basic civilian infrastructure. The Beirut airport has been closed by Israeli attacks. Bridges, ports, roads, and power stations are all being targeted. As this column was being written, more than 100 civilian fatalities -- including some citizens of neutral countries, most notably Canada -- already had been reported. More surely will have occurred before this column is published.
In short, even a just war must be waged justly. Israel is entitled to defend itself, but is not entitled to do so disproportionately or to wage war on civilians. Yet, that is precisely what Israel appears to be on the brink of doing.