The second in a series of short essays for a course in Ethics.
How is a Christian to relate to the reality of war?
“…for his own glory and the public good… [God] has armed [civil magistrates] with the power of the sword, for defence and encouragement of them that do good, and for the punishment of evil doers.”
“It is lawful for Christians to accept and execute the office of a magistrate when called thereunto… they may lawfully now, under the New Testament, wage war upon just and necessary occasions.”
The reality of war is rooted in the nature of government as ordained by God and armed by Him with the power of the sword. That God has done this is established in Romans 13:1-4. While the Confession is perhaps referring to the exercise of capital punishment in both defensive situations (i.e. “for the defence of them that do good”) and offensive (i.e. “for the punishment of evil doers”), there is no reason to limit the exercise of the sword to the sphere of domestic relations. Rather, “…this responsibility from God also provides justification for nations to engage in armed conflict (“to bear the sword”) in order to protect their citizens from evildoers who would attack them from outside the nation, including a defence against armies sent by other nations when those armies are “those who do evil (1 Pet 2:14) in the pursuit of such a war.” The second paragraph of the same chapter of the Confession asserts that not only may Christians be involved in the exercise of the sword in domestic affairs, but may also “lawfully now, under the New Testament, wage war upon just and necessary occasions.”
While there is divergence with regard to a Christian view of war, it would appear that the Confession would support the Just War Theory. The concept of Just War is built on several presuppositions, namely:
- some evil cannot be avoided;
- the just war position is normative for all, Christian and non-Christian alike;
- this theory does not try to justify war, rather it attempts to bring war within the limits of justice so that if everyone were guided by these principles, many wars would be eliminated;
- the theory assumes that private citizens have no right to use force.
This theory, from the outset, “sees war as evil” (Feinberg, 652) and must met several criteria in order to qualify as an ethically permissible “just war”. Criteria has typically been considered under the categories of jus ad bellum (i.e conditions that must be met before war can be deemed just) and jus in bello (i.e. the conduct and aims of the war).
Conditions that must be met before war can be deemed just include the following:
- There must be a proper or legitimate authority who has responsibility for judging whether the other criteria are met.
- War must be the last resort.
- Insofar as possible, a formal declaration of war is required.
- There must be reasonable hope of success.
- There must be some proportionality between the good objective hoped for and the destruction involved in achieving it.
- There must be a just cause.
- The war must be fought with the right intention.
Criteria for the right conduct of war are as follows:
- There must be a limited objective in waging the war, namely, the restoration of peace.
- The immediate object is not to kill or even injure people, but to incapacitate or restrain them.
- Direct attack on non-combatants is illegitimate.
- One is obligated not to inflict unnecessary suffering.
- Indirect effects upon civilians must be justified by the principle of proportionality, i.e., the evil averted or the good attained justifies the action.
With regard to those persons featured in the New Testament who were militant by profession, they are never told to resign from their positions, but are rather exhorted to abound in compassion (Luke 3:14). Additionally, “The NT church included many soldiers on active duty and saw nothing morally inconsistent with Christians serving as military professionals.”
In sum, how ought the Christian relate to the reality of war? For one, war is a last resort and as such, the church must insist that all other diplomatic means are employed. Secondly, there is scope for members of the church to be involved in the military. Third, Christians may serve in active duty in combatant roles given the above criteria of a Just War (with both categories of criteria being substantially satisfied) though they would be compelled to advocate the extending of mercy and sparing of “innocents” such as those serving in non-combatant roles and civilians.
 LBC 24:1
 LBC 24:2
 ESV Study Bible, 2554
 Feinberg, 653
 Feinberg, 654-655
 Feinberg, 655
 ESV Study Bible, 2554