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A Pastoral Letter on War and Peace
United States Conference of Catholic Bishops
May 3, 1983
231. A dominant characteristic of the Second Vatican Council's evaluation of modern warfare was the stress it placed on the requirement for proper formation of conscience. Moral principles are effective restraints on power only when policies reflect them and individuals practice them. The relationship of the authority of the state and the conscience of the individual on matters of war and peace takes a new urgency in the face of the destructive nature of modern war.
232. (a) In this connection we reiterate the position we took in 1980. Catholic teaching does not question the right in principle of a government to require military service of its citizens provided the government shows it is necessary. A citizen may not casually disregard his country's conscientious decision to call its citizens to acts of "legitimate defense." Moreover, the role of Christian citizens in the armed forces is a service to the common good and an exercise of the virtue of patriotism, so long as they fulfill this role within defined moral norms. 99
233. (b) At the same time, no state may demand blind obedience. Our 1980 statement urged the government to present convincing reasons for draft registration, and opposed reinstitution of conscription itself except in the case of a national defense emergency. Moreover, it reiterated our support for conscientious objection in general and for selective conscientious objection to participation in a particular war, either because of the ends being pursued or the means being used. We called selective conscientious objection a moral conclusion which can be validly derived from the classical teaching of just-war principles. We continue to insist upon respect for and legislative protection of the rights of both classes of conscientious objectors. We also approve requiring alternative service to the community—not related to military needs—by such persons.
281. In developing educational programs, we must keep in mind that questions of war and peace have a profoundly moral dimension which responsible Christians cannot ignore. They are questions of life and death. True, they also have a political dimension because they are embedded in public policy. But the fact that they are also political is no excuse for denying the Church's obligation to provide its members with the help they need in forming their consciences. We must learn together how to make correct and responsible moral judgments. We reject, therefore, criticism of the Church's concern with these issues on the ground that it "should not become involved in politics." We are called to move from discussion to witness and action.
282. At the same time, we recognize that the Church's teaching authority does not carry the same force when it deals with technical solutions involving particular means as it does when it speaks of principles or ends. People may agree in abhorring an injustice, for instance, yet sincerely disagree as to what practical approach will achieve justice. Religious groups are as entitled as others to their opinion in such cases, but they should not claim that their opinions are the only ones that people of good will may hold.
309. To Men and Women in Military Service:
Millions of you are Catholics serving in the armed forces. We recognize that you carry special responsibilities for the issues we have considered in this letter. Our perspective on your profession is that of Vatican II: "All those who enter the military service in loyalty to their country should look upon themselves as the custodians of the security and freedom of their fellow countrymen; and where they carry out their duty properly, they are contributing to the maintenance of peace." 119
310. It is surely not our intention in writing this letter to create problems for Catholics in the armed forces. Every profession, however, has its specific moral questions and it is dear that the teaching on war and peace developed in this letter poses a special challenge and opportunity to those in the military profession. Our pastoral contact with Catholics in military service, either through our direct experience or through our priests, impresses us with the demanding moral standards we already see observed and the commitment to Catholic faith we find. We are convinced that the challenges of this letter will be faced conscientiously. The purpose of defense policy is to defend the peace; military professionals should understand their vocation this way. We believe they do, and we support this view.
311. We remind all in authority and in the chain of command that their training and field manuals have long prohibited, and still do prohibit, certain actions in the conduct of war, especially those actions which inflict harm on innocent civilians. The question is not whether certain measures are unlawful or forbidden in warfare, but which measures: to refuse to take such actions is not an act of cowardice or treason but one of courage and patriotism.
99 "United States Catholic Conference, Statement on Registration and Conscription for Military Service (Washington, D.C.: 1980). Cf., also, Human Life in Our Day, cited, pp. 42 45.
119 Pastoral Constitution, #79.
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