John Mark Mattox's work is the first book-length study of St Augustine's 'just war' theory and is now available in paperback for the first time.

With a new foreword by noted theologian and ethicist Stanley Hauerwas, this classic text on war and the ethics of modern statecraft written at the height of the Vietnam era in 1968 speaks to a new generation of readers. Characterized by a sophisticated yet back-to-basics approach, The Just War begins with the assumption that force is a fact in political life which must either be reckoned with or succumbed to. It then grapples with modern challenges to traditional moral principles of "just conduct" in war, the "morality of deterrence," and a "just war theory of statecraft."

The decline of the Roman Empire gave rise to two problems, which combined to form one of the most perplexing philosophical questions of late antiquity. On the one hand, Rome found itself under constant military threat as various tribes from the north and east encroached along its borders to fill the power vacuum left by the receding Empire. On the other hand, adherents to the Empire's new official faith - Christianity - found themselves without clear guidance as to what military roles their faith would permit; the death of the apostles left them without revelatory guidance, and the New Testament writings were not definitive on the subject. The question, then, became: "Can a Christian answer the empire's call to military duty and still answer a clear conscience before God?" Fifth-century philosopher, St Augustine of Hippo, sought to provide a solution to the two problems. His approach formed the foundation of the 'just war' tradition, which has had enormous influence upon moral-philosophical thought on military issues in the West ever since. This major new study identifies the fundamental Augustinian premises and evaluates them in light of historical, neo-Platonic, and Christian contexts. It also identifies the effect of the Augustinian legacy upon medieval and modern philosophical reflections on the nature of warfare and on how war might be waged justly and morally.

Did our modern understanding of just war originate with Augustine? In this sweeping reevaluation of the evidence, Phillip Wynn uncovers a nuanced story of Augustine's thoughts on war and military service, and gives us a more complete and complex picture of this important topic. Deeply rooted in the development of Christian thought this reengagement with Augustine is essential reading.

Catholic pacifists blame the just war tradition of their Church. That tradition, they say, can be invoked to justify any war, and so it must be jettisoned. This book argues that the problem is not the just war tradition but the unjust war tradition. Ambitious rulers start wars that cannot be justified, and yet warriors continue to fight them. The problem is the belief that warriors do not hold any responsibility for judging the justice of the wars they are ordered to fight. However unjust, a command renders any war “just” for the obedient warrior. This book argues that selective conscientious objection, the right and duty to refuse to fight unjust wars, is the solution. Strengthening the just war tradition depends on a heightened role for the personal conscience of the warrior. That in turn depends on a heightened role for the Church in forming and supporting consciences and judging the justice of particular wars. As Saint Augustine wrote, “The wise man will wage just wars. . . . For, unless the wars were just, he would not have to wage them, and in such circumstances he would not be involved in war at all.”

"The just war theory is a doctrine, which is related to and at times interchangeable with such concepts as military tradition, military ethics, the doctrines of military leaders, conflict theology, ethical policy-making, and military tactics and strategy. The purpose of the just war doctrine is to attempt to guarantee that a war is morally justifiable through a series of criteria, all of which must be met for a war to be considered just. The criteria are split into two groups: "right to go to war" (jus ad bellum) and "right conduct in war" (jus in bello). The first concerns the morality of going to war, and the second the moral conduct within war. Recently there have been calls for the inclusion of a third category of just war theory known as jus post bellum that is concerned with the morality of post-war settlement and reconstruction. Just war theory postulates that war, while terrible, is made less so with the right conduct. It also assumes that war is not always the worst option. Important responsibilities, undesirable outcomes, or preventable atrocities may justify war. There is a just war tradition, a historical body of rules or agreements that have applied in various wars across the ages. The just war tradition consists primarily of the writings of various philosophers and legal experts through history. This tradition examines both their philosophical visions of war's ethical limits and whether their thoughts have contributed to the body of conventions that have evolved to guide war and warfare"--

The first edition of The Morality of War was one of the most widely-read and successful books ever written on the topic. In this second edition, Brian Orend builds on the substantial strengths of the first, adding important new material on: cyber-warfare; drone attacks; the wrap-up of Iraq and Afghanistan; conflicts in Libya and Syria; and protracted struggles (like the Arab-Israeli conflict). Updated and streamlined throughout, the book offers new research tools and case studies, while keeping the winning blend of theory and history featured in the first edition. This book remains an engaging and comprehensive examination of the ethics, and practice, of war and peace in today’s world.

How can some politicians, pundits, and scholars cite the principles of "just war" to defend military actions—and others to condemn those same interventions? Just what is the just war tradition, and why is it important today?Authors David D. Corey and J. Daryl Charles answer those questions in this fascinating and invaluable book. The Just War Tradition: An Introduction reintroduces the wisdom we desperately need in our foreign policy debates.

When it comes to questions of religion, legal scholars face a predicament. They often expect to resolve dilemmas according to general principles of equality, neutrality, or the separation of church and state. But such abstractions fail to do justice to the untidy welter of values at stake. Offering new views of how to understand and protect religious freedom in a democracy, The Tragedy of Religious Freedom challenges the idea that matters of law and religion should be referred to far-flung theories about the First Amendment. Examining a broad array of contemporary and more established Supreme Court rulings, Marc DeGirolami explains why conflicts implicating religious liberty are so emotionally fraught and deeply contested. Twenty-first-century realities of pluralism have outrun how scholars think about religious freedom, DeGirolami asserts. Scholars have not been candid enough about the tragic nature of the conflicts over religious liberty—the clash of opposing interests and aspirations they entail, and the limits of human reason to resolve intractable differences. The Tragedy of Religious Freedom seeks to turn our attention from abstracted, absolute values to concrete, historical realities. Social history, characterized by the struggles of lawyers engaged in the details of irreducible conflicts, represents the most promising avenue to negotiate legal conflicts over religion. In this volume, DeGirolami offers an approach to understanding religious liberty that is neither rigidly systematic nor ad hoc, but a middle path grounded in a pluralistic and historically informed perspective.

Leading political theologian Oliver O'Donovan takes a fresh look at some traditional moral arguments about war. Christians differ widely on this issue. The book re-examines questions of contemporary urgency, including the use of biological and nuclear weapons, military intervention, economic sanctions, and the role of the UN. It opens with a challenging dedication to the new Archbishop of Canterbury and proceeds to shed light on vital topics with which that Archbishop and others will be very directly engaged. It should be read by anyone concerned with the ethics of warfare.