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Intro -- Contents -- Introduction -- Francis I and the Just War Doctrine -- War in the Old Testament -- Deuteronomy -- Holy Wars not Just Wars -- When Men Wage Just War -- Hebrew Wars and God's Intentions -- War and Legal Authority -- Wartime Atrocities -- Canon Lawyers -- Gratian -- Saint Raymond of Peñafort -- St. Augustine: Father of the Just War Doctrine -- Just War in the Early Middle Ages -- Innocent I -- Urban II -- Bernard of Clairvaux -- John of Salisbury -- Thomas Á Becket -- Bologna School of Jurisprudence -- Innocent III -- Bartolus de Saxoferrato -- John of Legnano -- Pierino Belli -- Saint Thomas Aquinas -- St. Thomas and St. Augustine -- Jus ad Bellum -- Jus in Bello -- Legacy -- Later Medieval Philosophers -- Marsilius of Padua -- Alberico Gentili -- Conclusion -- Vitoria and International Law -- Spanish Just War Thinking of the 16th Century -- Francisco Suarez -- Domingo de Soto -- Luis de Molina -- Balthasar de Ayala -- Gregory de Valentia -- Juan de Mariana -- Saint Robert Bellarmine -- Alphonsus Liguori -- In Conclusion -- What Is Just War Doctrine -- The New Theory of Warfare -- Catholic Revisionism -- References -- About the Authors -- Index -- Blank Page.

"Legal history regarded as a whole is a history of institutions as well as of doctrines, and it cannot be complete until the influence of each of these two factors in producing the common product is shown in its due proportion. Law can act upon practical affairs only through institutions, and these two sides are…

The applicability of traditional just war theory with contemporary states' struggles against terrorism is investigated. Overviews of traditional just war theory & of terrorism are provided, emphasizing the conditions under which the use of military force is permissible & the distinction between military force & terrorist actions; in addition, the extent to which just war theory has changed throughout the 20th century is discussed. Thomas Aquinas's criteria for rendering war morally permissible (eg, proper authority, just cause, & right intention) as articulated in his Summa Theologiae are then reviewed to illustrate how contemporary just war theory has incorporated or modified these conditions. Attention is then dedicated to determining whether states possess legitimate authority to respond to terrorism, whether responses to terrorist actions constitute just causes, & whether states are capable of employing right intent to answer terrorist activities. Even though states are morally obligated to protect the everyday lives of their citizens, it is concluded that struggles against terrorism also possess moral duties to achieve peace between warring parties. J. W. Parker

President Kennedy has it within his power to end the Cold War. Two equally dramatic and effective paths are open to him to accomplish this purpose. He can end the Cold War by capitulating to Communist demands in Berlin, in Laos and in the disarmament dialogue, or he can end it by starting a hot war.As long as Mr. Kennedy and the American people regard these alternatives as morally wrong and politically unwise, which I hope will be a long time, we will have to adjust to the perils and pitfalls of a notso- peaceful-coexistence. In this protracted conflict involving nuclear weapons (in being), unconventional warfare, diplomatic negotiations, trade, ideas and loyalties—in this novel twilight zone between war and peace—has the traditional doctrine of the just war any relevance? I believe it has. attempt to support the thesis that the traditional doctrine is relevant in principle to the nuclear-missile age, first by suggesting six necessary elements present in all moral-political decisions and then by sketching a brief outline for a "responsible" just war theory.