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Ethics statement after US-Iran military actions on January 3-8 Theology

(Earlier this month, the United States and Iran appeared to be on the brink of war. Some say that we are at war, although not currently drones and missiles. Catholics were in the country at the time and in the weeks that followed War moral theologians raised and discussed such questions, as did other ethicists from other denominational, religious, and philosophical moral traditions. A study of Muslim ethics, held in Washington, DC, January 9-12, tried a number of us, one Compose a statement that led to the one shown here to inform readers and raise awareness of the type of questions. This moral theology regulates the use of force of arms. As mentioned at the beginning, not all of the signatories are Catholic moral theologians Context with scientific articles we would probably deviate from it is beyond the general consensus that emerged in this brief statement is remarkable. Ethicists – Catholics or others – are invited to contact me [[email protected]] if you want to add your signature.) *

As an ethicist From a variety of religious and philosophical traditions and perspectives and as ethicists from a wide range of approaches to the morality of the use of gun violence, we agree on the following:

1) The US drone murder on January 3 of Iranian General Qassem Soleimani was not morally justified. While some of us believe that lethal violence is never morally justified, and some of us think that it can sometimes be morally justified, we all agree that the decision to kill is a serious decision, which is strict control justifies. Although General Soleimani may have been responsible for the deaths of others in the past and he was a constant source of violence, we are not convinced that there was no other reasonable way to limit his activities. In addition to the question of whether he or Iran posed an immediate and serious threat to the United States and its allies, this has to do with the just war criterion just thing, his murder raises traditional just war questions: a reasonable hope of success in terms of containing violence in the region; proportionality when considering whether the resulting evils outweigh those to which you respond or which you want to prevent; and legitimate authority about who makes such meaningful decisions that could involve us in a war.

2) President Donald J. Trump’s threat to Iran that the US military would react “disproportionately” and target Iranian cultural sites would be morally unjust. Inappropriate and indiscriminate use of violence directly violates the international rule of law and the just war criteria for the just lead of the armed forces.

3) The shooting down of the Ukrainian passenger plane and the death of 176 passengers and crew by Iran on January 8 is a reminder of the evil and unintended consequences that have arisen from the use of force of arms, even if the military action against U.S. military bases As the Iranian Foreign Minister Mohammad Javad Zarif put it, it meant “proportionate” and “against legitimate goals”.

4) Although the shootout was stopped at this point, it is only a “negative peace” that is unlikely to continue. In accordance with the traditional just war criterion of right intentionWe urge the US and Iran to focus their attention on diplomatic efforts to achieve and establish a goal just Peace. We recommend a shift towards researching nonviolent methods of resisting injustice, constructive conflict transformation, overcoming cycles of violence and towards sustainable peace. This should also help reduce the likelihood of a military conflict and ensure that armed forces, if ever used, meet the just war criterion last way out. We should ask more historical longitudinal questions about the causes and what brought us to this point.

Signed,

1) Tobias Winright, Associate Professor of Theological and Health Ethics, Saint Louis University

2) Anna Floerke Scheid, associate professor of theology, Duquesne University

3) Scott Paeth, Professor of Religious Studies, DePaul University

4) Kevin Ahern, associate professor of religious studies at Manhattan College

5) Kevin M. Carnahan, professor of philosophy and religion at Central Methodist University

6) Gerald W. Schlabach, Professor of Theology, University of St. Thomas (MN)

7) Michael Kessler, executive director of the Berkley Center for Religion, Peace and World Affairs and associate professor for the practice of moral and political theory at Georgetown University

8) Justin Barringer, PhD student in Religious Ethics at Southern Methodist University

9) Peter R. Gathje, Vice President for Academic Affairs / Dean and Professor of Christian Ethics, Memphis Theological Seminary

10) Karen Peterson-Iyer, assistant professor of religious studies at Santa Clara University

11) Daniel Cosacchi, assistant professor of religious studies at Marywood University

12) Michael McLaughlin, associate professor of religious studies at Old Dominion University

13) Hugh LaFollette, Cole Chair in Ethics, retired, University of South Florida-St. Petersburg

14) Mark J. Allman, Professor of Religious and Theological Studies, Merrimack College

15) Vic McCracken, associate professor of ethics and theology, Abilene Christian University

16) William T. Cavanaugh, director of the Center for World Catholicism and Intercultural Theology, professor of Catholicology, DePaul University

17) Bryan N. Massingale, Buckman Professor of Theological and Social Ethics, Fordham University

18) Andrew D. Walsh, Professor of Religion and Philosophy, Culver-Stockton College

19) David L. Clough, Professor of Theological Ethics, Chester University (UK)

20) Lee C. Camp, Professor of Theology and Ethics, Lipscomb University

21) M. Therese Lysaught, Professor, Neiswanger Institute for Bioethics and Health Policy, Stritch School of Medicine, Institute for Pastoral Studies, Loyola University Chicago

22) Trevor Bechtel, lecturer at the School of Social Work at the University of Michigan, pastor of the Shalom Community Church, Ann Arbor (MI)

23) Elizabeth Sweeny Block, Assistant Professor of Christian Ethics at Saint Louis University

24) Jacaranda Turvey Tait, Honorary Postdoctoral Fellow, Chester University (UK)

25) Mary Jo Iozzio, Professor of Moral Theology and Professor Ordinary, Boston College, School of Theology and Ministry

26) James P. Bailey, associate professor of theology, Duquesne University

27) George Faithful, Assistant Professor of Religion and Philosophy, Dominican University of California

28) Darryl Trimiew, director of the Atlanta Divinity Center at Christian College of Georgia

29) Grace Yia-Hei Kao, Professor of Ethics, Claremont School of Theology (CA)

30) Timothy Harvie, Associate Professor of Philosophy and Ethics, St. Mary’s University, Calgary (Canada)

31) Neil Messer, Professor of Theology, University of Winchester (UK)

32) Angela D. Sims, president of the Colgate Rochester Crozer Divinity School

33) J. Milburn Thompson, emeritus professor of theology, Bellarmine University

34) Elisabeth T. Vasko, associate professor of theology, Duquesne University

35) Pastor Patrick Lynch, S.J., emeritus professor of religious studies and theology, Canisius College

36) Lisa Sowle Cahill, J. Donald Monan, S.J. Professor of theology at Boston College

37) Hank Spaulding, Associate Professor of Christian Ethics, Ashland Theological Seminary

38) Michael G. Long, Associate Professor of Religious Studies and Peace and Conflict Studies, Elizabethtown College (PA)

39) Steven R. Harmon, associate professor of historical theology, Gardner-Webb University School of Divinity

40) Elizabeth Hinson-Hasty, professor of theology, Bellarmine University

41) Marcus Mescher, Assistant Professor of Christian Ethics, University of Xavier

42) Laurie Johnston, associate professor of theology, Emmanuel College

43) J. Aaron Simmons, associate professor of philosophy, Furman University

44) Erin Dufault-Hunter, Assistant Professor of Christian Ethics, Fuller Theological Seminary

45) Matthew Gaudet, lecturer at Santa Clara University

46) George Hunsinger, Hazel Thompson McCord Professor of Systematic Theology, Princeton Theological Seminary

47) Elizabeth Collier, Christopher Chair in Business Ethics, Dominican University

48) John Renard, professor of Islamic Studies at Saint Louis University

49) Dawn M. Nothwehr, OSF, The Erica and Harry John, family professor of Catholic theological ethics, Catholic Theological Union

50) Todd Salzman, Amelia and Emil Graff, Professor of Catholic Theology, Creighton University

51) Debra Dean Murphy, associate professor of religious studies, West Virginia Wesleyan College

52) Lisa Fullam, Professor of Moral Theology, Jesuit School of Theology at the University of Santa Clara

53) Christopher Steck, S.J., Associate Professor of Theology and Religious Studies, Georgetown University

54) Margaret R. Pfeil, Lecturer in Moral Theology / Christian Ethics, University of Notre Dame

55) Paul J. Wadell, emeritus professor of theology and religious studies, St. Norbert College

56) Stephen Wilson, associate professor of theology, Spring Hill College

57) Matthew Tapie, assistant professor of theology and director of the Center for Catholic Jewish Studies at Saint Leo University

58) Aristotle Papanikolaou, professor of theology, chair of orthodox theology and culture of Archbishop Demetrios, Fordham University

59) Robert W. Heimburger, Research Associate for Theological Ethics, University of Aberdeen (UK)

60) Simon Mary Aihiokhai, Assistant Professor of Systematic Theology, University of Portland

61) Jana M. Bennett, Professor of Theological Ethics, University of Dayton

62) Vincent CP Lau, Assistant Professor at the Baptist Theological Seminary in Hong Kong

63) Jacob Torbeck, Lecturer in Ethics and Theology, Loyola University Chicago

64) D. Stephen Long, Professor of Ethics at Southern Methodist University, Cary M. Maguire University

65) Mari Rapela Heidt, Assistant Professor of Religious Studies, Notre Dame of Maryland University

66) Meghan Clark, associate professor of moral theology, St John’s University (NY)

* Institutional affiliations serve only for identification purposes and do not reflect the approval of these institutions.

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