Just war theory (jus bellum iustum) is a doctrine, also referred to as a tradition, of military ethics studied

by theologians, ethicists, policy makers, and military leaders. The purpose of the doctrine is to ensure 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: "the 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 with moral conduct within war.[1] Recently there have been
calls for the inclusion of a third category of just war theory - jus post bellum - dealing with the morality of post-war
settlement and reconstruction.
Just War theory postulates that war, while very terrible, is not always the worst option. There may be
responsibilities so important, atrocities that can be prevented or outcomes so undesirable they justify war. [2]
Contents
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1 Origins

1.1 Saint Augustine

1.2 Thomas Aquinas

1.3 School of Salamanca

1.4 Just War Doctrine

1.5 Formally described Just War

2 Criteria of Just War theory

2.1 Jus ad bellum

2.2 Jus in bello

3 Official positions

3.1 World War I

4 Ending a war: Jus post bellum

5 Alternative theories

6 List of just war theorists

7 See also

8 References

9 Further reading

10 External links

Origins[edit]
The Indian epic, the Mahabharata, offers one of the first written discussions of a 'just war'. In it, one of five ruling
brothers asks if the suffering caused by war can ever be justified, and then a long discussion ensues between the
siblings, establishing criteria likeproportionality (chariots cannot attack cavalry, only other chariots, no attacking
people in distress), just means (no poisoned or barbed arrows), just cause (no attacking out of rage), and fair
treatment of captives and the wounded. [3] The war in Mahabharata is preceded by context that develops the "just
cause" for the war including last minute efforts to reconcile differences to avoid war. At the beginning of the war,
there is the discussion of "just conduct" appropriate to the context of war. In ancient Rome, a "just cause" for war

might include the necessity of repelling an invasion, or retaliation for pillaging or a breach of treaty. [4] War was
always potentially nefas, ("wrong, forbidden") and risked religious pollution and divine disfavor.[5] A just war (bellum
iustum) thus required a ritualized declaration by the fetial priests.[6]More broadly, conventions of war and treatymaking were part of the ius gentium, the "law of nations", the customary moral obligations regarded as innate and
universal to human beings.[7] The quintessential explanation of just war theory in the ancient world is found
inCicero's De Officiis, Book 1, sections 1.11.331.13.41
Christian theory of the just war begins with Augustine of Hippo[8] and Thomas Aquinas.[9]

Saint Augustine[edit]
Augustine of Hippo, generally considered one of the greatest Christian theologians, was one of the first to assert
that a Christian could be a soldier and serve God and country honorably. He claimed that, while individuals should
not resort immediately to violence, God has given the sword to government for good reason (based upon Romans
13:4). Christians as part of government should not be ashamed to protect peace and punish wickedness. [citation needed]
Augustine asserted that this was a personal, philosophical stance:
"What is here required is not a bodily action, but an inward disposition. The sacred seat of virtue is the
heart."[10]
Nonetheless, he asserted, peacefulness in the face of a grave wrong that could only be stopped by violence
would be a sin. Defense of one's self or others could be a necessity, especially when authorized by a
legitimate authority:
"They who have waged war in obedience to the divine command, or in conformity with His laws, have
represented in their persons the public justice or the wisdom of government, and in this capacity have put
to death wicked men; such persons have by no means violated the commandment, "Thou shalt not kill." [11]
While not breaking down the conditions necessary for war to be just, Augustine nonetheless originated
the very phrase, itself, in his workThe City of God:
"But, say they, the wise man will wage just wars. As if he would not all the rather lament the necessity of
just wars, if he remembers that he is a man; for if they were not just he would not wage them, and would
therefore be delivered from all wars."[12]
For the individual Christian under the rule of a government engaged in an immoral war, Augustine
admonished that Christians, "by divine edict, have no choice but to subject themselves to their
political masters and [should] seek to ensure that they execute their war-fighting duty as justly as
possible."[13]

Thomas Aquinas[edit]
Nine hundred years later, Thomas Aquinas an immensely influential philosopher and theologian
in the tradition of scholasticism used the authority of Augustine's arguments as he laid out the
conditions under which a war could be just:[14]

First, just war must be waged by a properly instituted authority such as the state. (Proper
Authority is first: represents the common good: which is peace for the sake of man's true end
God.)

Second, war must occur for a good and just purpose rather than for self-gain (for example, "in
the nation's interest" is not just) or as an exercise of power. (Just Cause: for the sake of
restoring some good that has been denied. i.e., lost territory, lost goods, punishment for an evil
perpetrated by a government, army, or even the civilian populace.)

Third, peace must be a central motive even in the midst of violence. [15] (Right Intention: an
authority must fight for the just reasons it has expressly claimed for declaring war in the first
place. Soldiers must also fight for this intention.)

School of Salamanca[edit]
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Growing from Aquinas arguments was the School of Salamanca, which expanded on Thomistic
understanding of natural law and just war. Given that war is one of the worst evils suffered by

mankind, the adherents of the School reasoned that it ought to be resorted to only when it was
necessary in order to prevent an even greater evil. A diplomatic agreement is preferable, even for
the more powerful party, before a war is started. Examples of "just war" are:

In self-defense, as long as there is a reasonable possibility of success.

Preventive war against a tyrant who is about to attack.