• Intervention in Syria – does not meet criteria for a just war

    I am not a pacifist. If I was, then I would simply argue against intervention in Syria because armed intervention was always wrong.

    Instead, I think that there are circumstances where it is right (not by any means good) for armed force to be used.

    Christians have a fairly well developed tradition of thinking about this which is called Just War Theory. This attempts to work out whether it is legitimate to go to war. There’s a reasonably good Wikipedia page about it if you want to take a look here: http://en.wikipedia.org/wiki/Just_war_theory and there’s a helpful summary on the BBC website which I’ll use below to show how I come to the conclusion that there is not a case for regarding military intervention in Syria at the moment as a just war.

    The first thing to note is that Just War theory is a developing tradition. There are people working on it all the time looking at new situations that arise. The particular thing that we must ask ourselves in our own time is whether intervening for humanitarian reasons is justification for armed conflict.

    Let’s take the basic criteria though and work through them.

    In order for a war (or armed action) to be considered just then the following conditions must be met:

    1. The war must be for a just cause.
    2. The war must be lawfully declared by a lawful authority.
    3. The intention behind the war must be good.
    4. All other ways of resolving the problem should have been tried first.
    5. There must be a reasonable chance of success.
    6. The means used must be in proportion to the end that the war seeks to achieve.

    1 The war must be for a just cause

    It is certainly the case that any intervention in Syria that could be said to be aimed at ensuring that further lives would not be lost could be said to be a just cause. This condition is probably met though there are significant questions to be asked about why we might be intervening here where there is said to be a dictator doing bad things to his own people and not in, for example, Zimbabwe.

    2 The war must be lawfully declared by a lawful authority

    There would be no ambiguity about this if the UN Security Council authorised action. In that case this condition would be met. If that is not met, then a case has to be made by the government justifying its actions. We have seen no arguments yet so this is as yet, not proven.

    3 The intention behind the war must be good

    This is a highly subjective area. There will be those who argue that if we believe chemical weapons are intolerable then we must act against whoever has used them. The complicating factor is that we don’t have any conclusive proof in the public domain that such weapons were used by the Assad regime. Proof that the weapons were used is not proof that Assad authorised them. An obvious argument is that there was an obvious motive for using such weapons by armed opposition groups in Syria if they were attempting to draw foreign powers into the conflict to finish off Assad. The danger for the government if this is the case is that it will be accused of firing missiles for Al-Qaida and other unsavoury elements. There are not many good guys to get behind in this conflict.

    Again, if the intention of an action were to surgically remove from the Assad regime any possibility of launching chemical weapons attacks by removing chemical weapons production plants then this might meet this condition. Once again, this is not proven. We simply don’t know enough about government plans to draw a conclusion here.

    4 All other ways of resolving the problem should have been tried first.

    With the UN desperately asking for more time for diplomatic solutions, it is clear this condition is not met.

    5 There must be a reasonable chance of success

    Again this is subjective. It might be argued that “surgical strikes” against chemical weapons plants could meet this condition. However, there seems to be a strong view both from commentators and the general public that involvement in this conflict could well have unforseen consequences. If we don’t know what success would look like then this condition is not met. I don’t believe that a convincing case has been made that there is a successful outcome to intervention that is possible. My judgement is that this is not met.

    6 The means used must be in proportion to the end that the war seeks to achieve.

    The government will argue that “surgical strikes” are precisely designed to be a proportionate response. However, it needs to answer the question as to what it will do if the consequence of such strikes was further chemical weapons attacks. Without some idea of this, it is difficult to argue that this condition is met.

    Because I don’t believe these conditions are all met, my conclusion is that military intervention is not at this stage justified. That does not mean that I am opposed in principle to the use of force. It simply means that I’m not convinced today. I suspect a very great number of religious and non-religious people will agree.

36 responses to “Inclusive Language and Politeness”

  1. John Prescott Avatar
    John Prescott

    I am loving the breath, depth, and civility of this conversation. At risk of muddying the waters, I would like to add another element to this discussion, namely language changes to choral works sung by a choir. As a progressive Episcopalian I want to do everything possible to make the liturgy inclusive. As a musicologist by profession, I also care about the integrity of musical works from other historical periods. Composers like Byrd and Purcell took exquisite care in the setting of particular words to music. Hymn tunes and texts, on the other hand, are often interchangeable and so, in my opinion we can be much freer in altering them. A solution may be for choirs to perform works from earlier times with their original words but also make a point of including new works with much more inclusive language. This is one possibility and I would welcome any other thoughts.

  2. Meg Rosenfeld Avatar
    Meg Rosenfeld

    John, your suggestion is eminently sensible and would enable us both to enjoy and appreciate the older musical works (whether as singers or listeners), and to rejoice in the inclusiveness of new or perhaps intelligently altered newer pieces (e.g. hymns and/or modern anthems.) Actually, I think that’s basically what we do, or strive to do at All Saints; would you agree?

  3. Ross E. Herman Avatar
    Ross E. Herman

    As an historian, much of this takes me back to the Puritanism of the seventeenth century that wreaked havoc on the traditional ways of worship and the beautiful art that so many held dear, things which our many of our Continental cousins still have and cherish. One of the three legs of Anglicanism is tradition and the respect we hold for those who came before from whom we inherited our faith and worship. Changing poems such as Bunyan’s impose our own values on an ancestor, debasing his genius and his faith, saying that he was somehow not enlightened enough to anticipate how mores would change. Part of the church’s mission is to celebrate the wonders of Creation, including the artistic contributions of the faithful.

    This issue is very similar to the argument in America over the censorship of Mark Twain’s seminal novel, Huckleberry Finn, which, as an honest reflection of his time, includes quite a number of instances of the use of the ‘n-word’. As it has been taught in American schools for decades, many have proposed, and even published versions which replace this with an alternative. This is wrongheaded on many counts, but it most importantly insults readers by presuming they are not intelligent enough to incorporate the historical context of the book into their comprehension of it; this also applies to the drive to puritanically whitewash any reference to gender, including the wholesale abandonment of traditions and practices that bring comfort to many.

    As an institution which holds teaching the Gospel as one of its fundamental missions, the church is perfectly well-equipped to remind or teach people of the context of things which may possibly offend, even using it as an opportunity to teach the importance of critically thinking about our world. The approach advocated here is an abdication of the church’s responsibility to preach the truth for the sake of making everyone, including itself, feel righteous and insulated from the iniquities of mankind. (NB: I seriously doubt Neil Armstrong was thinking that the many women at Playtex who worked to make his spacesuit were somehow excluded from the ‘big leap for mankind’; or maybe I’m wrong and he was actually a horrible bigot whose words should be scrubbed from history.)

    1. Kelvin Avatar

      And yet, I’m guessing you’d not be comfortable with a church using a hymn in public worship with the n-word in it. Am I right?

      1. Ross E. Herman Avatar
        Ross E. Herman

        Such an argument only begs the question of whether such a thing even exists; worship exists within reality, and hypotheticals can only go so far in addressing the needs of the faithful. Besides, it is an invocation of the fallacious warning against slippery slopes.

        1. Kelvin Avatar

          Not really. We tend to speak of Spirituals these days in our worship rather than the way in which people used to refer to them.

  4. Ross E. Herman Avatar
    Ross E. Herman

    Also, your decision to exclude critical commentary is incredibly hypocritical, blatantly going against the discursive nature of the Anglicanism that has enabled you as a priest to speak out in the first place. I understand the just desire to discourage hateful words, but criticism is not inherently hateful or derogatory. Please reconsider your policy.

    1. Kelvin Avatar

      er, I published your critical commentary, didn’t I?

      1. Meg Rosenfeld Avatar
        Meg Rosenfeld

        You did indeed! 😎

  5. Tony Wesley Avatar
    Tony Wesley

    At Trinity Cathedral in Cleveland, OH, USA, our beloved canon has recently introduced the term “kindred” to use instead of “brothers and sisters” precisely to address our non binary members and visitors. It seems to have taken hold more and more in our weekly newsletters, group emails, etc. I still pause when I use it and that is a valuable pause as it makes me aware again of the vastness of creation.

  6. Mikhail Ramendik Avatar
    Mikhail Ramendik

    Suggestion, good Reverend:

    ==
    Dear Lord and Father of our kind,
    Forgive our foolish ways!
    Reclothe us in our rightful mind,
    In purer lives Thy service find,
    In deeper reverence, praise.
    ==

    I see a possible problem here with “our kind” being read as Christians as opposed to humans, but not sure if it is a real danger.

  7. Ryan S. Avatar
    Ryan S.

    Dear Kelvin,

    Such a wonderful reflection on inclusive language in our worship.

    I have long cherished “Dear Lord and Father of mankind”—you could even say it’s my favorite hymn—and in my search for something to sing as a solo one day, I found several versions of it adapted for inclusive language. I ultimately decided I preferred “Dear God who loves all humankind,” though I also thought “Dear God, compassionate and kind” would’ve had a lovely sound to it. Someday, I hope that perhaps we shall all move away from referring to God with an implicit gender.

    Do keep up the good work. You’re doing fabulously.

    Joyfully,
    Ryan

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