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Reply to Faustus the Manichaean

75.

A great deal depends on the causes for which men undertake wars, and on the authority they have for doing so; for the natural order which seeks the peace of mankind, ordains that the monarch should have the power of undertaking war if he thinks it advisable, and that the soldiers should perform their military duties in behalf of the peace and safety of the community. When war is undertaken in obedience to God, who would rebuke, or humble, or crush the pride of man, it must be allowed to be a righteous war; for even the wars which arise from human passion cannot harm the eternal well-being of God, nor even hurt His saints; for in the trial of their patience, and the chastening of their spirit, and in bearing fatherly correction, they are rather benefited than injured. No one can have any power against them but what is given him from above. For there is no power but of God, ¹ who either orders or permits. Since, therefore, a righteous man, serving it may be under an ungodly king, may do the duty belonging to his position in the State in fighting by the order of his sovereign,--for in some cases it is plainly the will of God that he should fight, and in others, where this is not so plain, it may be an unrighteous command on the part of the king, while the soldier is innocent, because his position makes obedience a duty,--how much more must the man be blameless who carries on war on the authority of God, of whom every one who serves Him knows that He can never require what is wrong?

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Contra Faustum Manichaeum libri triginta tres

75.

Interest enim, quibus causis quibusque auctoribus homines gerenda bella suscipiant. Ordo tamen ille naturalis mortalium paci accomodatus hoc poscit, ut suscipiendi belli auctoritas atque consilium penes principem sit, exsequendi autem iussa bellica ministerium milites debeant paci salutique communi. p. 673,15 Bellum autem, quod gerendum deo auctore suscipitur recte suscipi dubitare fas non est vel ad terrendam vel ad obterendam vel ad subiugandam mortalium superbiam, quando ne illud quidem, quod humana cupiditate geritur, non solum incorruptibili deo, sed nec sanctis eius obesse aliquid potest, quibus potius ad exercendam patientiam et ad humiliandam animam ferendamque paternam disciplinam etiam prodesse invenitur. Neque enim habet in eos quisquam ullam potestatem, nisi cui data fuerit desuper. Non est enim potestas nisi a deo sive iubente sive sinente. Cum ergo vir iustus, si forte sub rege homine etiam sacrilego militet, recte possit illo iubente bellare civicae pacis ordinem servans – p. 673,26 cui quod iubetur vel non esse contra dei praeceptum certum est vel utrum sit, certum non est, ita ut fortasse reum regem faciat iniquitas imperandi, innocentem autem militem ostendat ordo serviendi – quanto magis in administratione bellorum innocentissime deversatur, qui deo iubente belligerat, quem male aliquid iubere non posse nemo, qui ei servit, ignorat.