The Prospect of War Between Iraq and the
United States
Cardinal James Francis Stafford, president of the Pontifical
Council for the Laity and one of the highest-ranking Americans in the Vatican,
was contacted in late January by Inside the Vatican magazine for a
comment on the possibility of a U.S.-led preventive war in Iraq. In
early February, he released the following written statement to several news
agencies in Rome, including NCR.
From the past several years two contrasting memories of young
people constantly surface in my thoughts. Both involve the use of power. The
first memory is the moral uneasiness expressed by a U. S. Army officer after
the 1991 Desert Storm War. What haunted him most was the massive guilt over his
order to his men to bury living Iraqi soldiers during the American sweep across
their front lines. Since they were surrendering in such large and unexpected
numbers, the Iraqis seemed to constitute a threat to the security of the allied
forces. Obeying his order, the young American soldiers used their bulldozers to
bury alive hundreds, possibly thousands (the numbers vary), Iraqis in the
desert sand. This horrific memory recalls the words of the Holy Father: war is
always a defeat for man. One cannot be doing the work of peace while radically
violating the human rights of others.
A memory of a second use of power stems from the World Youth Day
2000 in Rome. The silent lines of young people from nearly every nation are
etched forever in my memory. Hundreds of thousands passed through the Holy Door
of St. Peters Basilica during the Jubilee Year 2000 and prepared to
receive the Sacrament of Reconciliation later at the Circus Maximus. Here the
Church was using her God-given power on behalf of forgiveness and
reconciliation, thereby educating the young on the meaning of the peace.
The question frequently arises concerning the two powers: which
will achieve hegemony in the new millennium? My daily prayer is that the second
will prevail.
But with the wars in the former Yugoslavia in 1999, in the Middle
East, in New York and Washington in 2001, in Afghanistan in 2002 and elsewhere
the use of violent power seems on the ascendancy. These wars carry strong
echoes from the opening line of Virgils Aeneid, I sing of
arms and of the hero ... The song is becoming familiar and
unsettling.
A new version is being sung in 2003 with a fearful melody and an
uncertain content about the logic of power. The political leaders on all sides
are afraid. International politics is gripped by fear. Statesmen have lost
their way. They are fearful even of addressing questions to one another. Thomas
Hobbess understanding of the origin of the sovereign state -- it is the
consequence of the overwhelming fear of death haunting men -- comes to mind.
Such fear drowns out the constant call of the Holy Father to young people,
Do not be afraid!
Fear dominates the discussions dealing with the morality of a
preemptive war and fear justifies the appeal to the just war
tradition. Contrary to past experience, the American government has not offered
conclusive evidence of imminent danger to its national security. Its case rests
on the alleged imminent threat of mass destruction by the Iraqi government of
urban centers in America and elsewhere. Thus far the case has not been
convincing to many citizen in most countries.
Moreover, in the just war tradition there is a strong moral
presumption against initiating a preemptive war. This is clear from the
teachings of St. Augustine, St. Thomas Aquinas and the Churchs
magisterium. The Catechism of the Catholic Church accurately summarizes
this tradition: [G]overnments cannot be denied the right of lawful
self-defense, once all peace efforts have failed (GS 79 § 4). The
strict conditions for legitimate defense by military force require rigorous
consideration.
The gravity of such a decision makes it subject to several
conditions of moral legitimacy. At one and the same time: the damages 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 modern means of destruction weighs very heavily in
evaluating this condition (2309).
The Catechism uses three significant phrases in its teaching on a
preemptive war: lawful self-defense, legitimate defense
and damages inflicted by an aggressor. These phrases indicate that
legitimate public authority cannot decide for war unless the nation or
community of nations has undergone prior damages from an aggressor or is
actually under a very imminent threat. In the just war tradition
resort to violence can be justified only if there is an aggression in
actu.
Furthermore, the concept of a preventive war is
ambiguous. Prevention does not have a limit; it is a relative term and is
subject to self-serving interpretations. Objective criteria must be applied
with intellectual rigor. The threat must be clear, active and present not
future. Nor has the American administration shown that all other options before
going to war have proven impractical or ineffective.
Several incongruities about the present situation strike me. They
have surfaced in my reflections on the various World Youth Days called by Pope
John Paul II.
In these early years of the new millennium American, British,
Iraqi and other political leaders have been calling their young people to war.
The Pope has been doing the opposite. At the World Youth Day in Rome 2000 and
in Toronto 2002 he educated them in the principles of peace. His constant
vision at these gatherings of the young people of the world has been a call to
the establishment of a new culture of reconciliation, forgiveness and selfless
love in the third millennium.
During the 1993 World Youth Day in Denver while talking with young
people in the presence of the President of the United States, the Holy Father
was more specific, In the face of tensions and conflicts that too many
peoples have endured for too long
the international community ought to
establish more effective structures for maintaining and promoting justice and
peace. This implies that a concept of strategic interest should evolve which is
based on the full development -- out of poverty and towards a more dignified
existence, out of injustice and exploitation towards fuller respect for the
human person and the defense of universal human rights. If the United Nations
and other international agencies, through the wise and honest cooperation of
their member nations, succeed in effectively defending stricken populations,
whether victims of underdevelopment or conflicts or the massive violation of
human rights, then there is indeed hope for the future. The syntax of the
Pope for WYD is filled with the future tense. He constantly calls the young
people to give reason for their hope. Hope gives life a transcendent
reference.
The government of the USA has recently threatened to use nuclear
weapons against Iraq. This is unworthy of the oldest representative democracy
in the world founded on the universal rights of peoples to life, liberty and
the pursuit of happiness. Moreover, since August 1945 the young people of each
generation have been haunted by the shadow of the nuclear mushroom. It is the
modern equivalent of Keats shadow of a magnitude. Nuclear
threats cause a collective shudder; they carry young people closer to the edge
of despair. Furthermore, the government of the United States has compromised
its own basic principles by implicitly endorsing the use of torture since
September 11, 2001.
On the other side, President Saddam Hussein is one of the few
heads of governments who has not condemned the suicide-terrorism of September
11, 2001. This is inexplicable. The question arises, Where does the
government of Iraq stand on the organized terrorism engulfing the
world?
I will comment on only one aspect of the horrific incongruity of
urban terrorism: the employment of young Muslim suicides as instruments of
terror. The youthful suicides are offering a live, three-dimensional
hermeneutic text to accompany Franz Kafkas Metamorphosis. His
novel is turning out to be the key-fable for understanding the postmodern
world. It is generally perceived that sometime in the future young Muslim
suicides could be the carriers of nuclear and biological weapons used to
destroy urban centers in America and elsewhere. Thermonuclear and bacterial
weapons could in fact lead to the end of man and his environment. Kafkas
fable prophetically pointed to the possible reversal of evolution, to the
systematic turn towards bestialization.
Moreover, the human bombs, which are the core instrument of Muslim
terrorism today, make real the pessimism of Albert Camus, The only
serious philosophical question is that of suicide. Tragedy and irony are
apparent in the juxtaposition of Islam and Camus. Islam is rooted in the belief
of the hundreds of millions of eastern peoples in the God of Abraham. It wishes
to carry the mystery of the living God into the twenty-first century. Yet Islam
is the first worldwide community to embody the vision of a western agnostic
whose works belong to the supreme literary canons of the Chaotic
Age. Islam is making its own Camus nihilism -- The only
serious philosophical question is that of suicide.
Islam recruits these suicides mostly from among the young. Such
practice marks a return to pre-Abrahamic days in which the sacrifice of
ones son or daughter was de rigueur if done in the name of
religion. Islam has succumbed to the worst possible nemesis of monotheistic
religion, that of syncretism. By sanctioning such suicides Muslim leaders are
making their own the worst of western existentialism. How long will the
worlds Muslim leaders condone such parricide?
The Koran has an important chapter on Abrahams dream of
sacrificing Isaac. Abraham is reported to address Isaac in these words,
My son, I dreamt that I was sacrificing you. Tell me what you
think. An interfaith dialogue on this theme in The Ranks and
in the Book of Genesis would be useful.
The peacemaking efforts of many Catholic laity are relevant to the
discussions. This lay phenomenon is one of the most significant developments in
the Catholic Church. It has its roots in the bourgeoning of the new lay
movements since 1968. As is generally known, at the invitation of national
governments some lay Catholics from these movements have exercised their skills
of peacemaking successfully in some very conflicted situations. They enter
these discussions with the conviction that the natural human inclination to
friendship is factually the basis of every society and transcends all cultures.
With this conviction they are solidly within teachings of St. Thomas Aquinas
and the whole Catholic tradition
Cultural, economic and historical realities have created huge
obstacles to dialogue between western and eastern peoples. Consequently, some
form of skilled mediation may help the recovery of this natural bond of
friendship among peoples of diverse cultures and religions. In a world
dominated by the political philosophy of Thomas Hobbes, one may be skeptical
that the political leaders of the United States, Britain, Iraq, France, Russia,
China and other nations have enough trust in this natural human inclination to
friendship to be open to further mediation. Of course, such mediating efforts
would have to be founded upon the 1991 U.N. Security Council Resolution 687
requiring that Iraq accept the destruction, removal or rendering harmless
under international supervision of all weapons of mass destruction.
Likewise, in such a scenario, the relation between national energy policies,
the priority of oil production and reserves, the need for cheap oil and the
rivalry among oil companies on the one hand and the pursuit of human rights and
democracy on the other require frank, open and comprehensive discussions. The
former cannot trump the latter.
My daily prayer has been that the universal vision shared by Pope
John Paul II with the young people of all the nations of the world -- Arab,
Asian, American, European, African -- will prevail and not the nightmares
envisioned for Iraq by many political leaders.
The open Jubilee Door of St. Peters Basilica during the
Millennial Year 2000 expresses best the vision of Pope John Paul II. He opened
that door on December 25, 1999. Over the next year, it became a welcoming door
through which hundreds of thousands of young peoples from all the nations of
the earth passed as a living stream of hope and of reconciliation.
International openness among political leaders will require the
exercise of enlightened statesmanship on the part of President Hussein of Iraq,
President Bush of the USA, Prime Minister Blair of Great Britain and the
leaders of other concerned countries. But another war, the fourth in five
years, would cripple, if not disable, the attempt to recover the
connaturality between man and the true good (Veritatis
Splendor 64). It is sobering to recall the ending of one of the founding
political epics of the West, the classic of all Europe. The
Aeneid which begins with a song about military arms ends ominously when
a young warrior slain by Aeneas descends in anger into the shadow of another
magnitude, that of infernal darkness.
J. Francis Cardinal Stafford
National Catholic Reporter, Posted February 11,
2003
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