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Classical just war theory’s<\/a> jus ad bellum<\/em> requirement of proportionality means that\u00c2\u00a0not every offense requires war.\u00c2\u00a0 There is an analogy to argument here, however imperfect: not every disagreement, moral or factual, requires that we argue.\u00c2\u00a0 I may be right about x, but I don’t have to argue with you about it.\u00c2\u00a0 This is especially the case when I will never convince you.<\/p>\n I think this capture’s the spirit of the Summus Pontifex’s recent remarks on the value of pushing the Catholic positions on abortion, contraception, and gay marriage.\u00c2\u00a0 Perhaps the Holy Father has noticed that, though the Universal Church’s view on gay marriage contains no admixture of error,\u00c2\u00a0the likelihood of its\u00c2\u00a0success with this argumentation is very low and the costs are very great<\/a>:<\/p>\n \u00e2\u20ac\u0153We cannot insist only on issues related to abortion, gay marriage and the use of contraceptive methods<\/strong>. This is not possible. I have not spoken much about these things, and I was reprimanded for that. But when we speak about these issues, we have to talk about them in a context<\/strong>. The teaching of the church, for that matter, is clear and I am a son of the church, but it is not necessary to talk about these issues all the time.<\/p>\n \u00e2\u20ac\u0153The dogmatic and moral teachings of the church are not all equivalent.<\/strong>The church\u00e2\u20ac\u2122s pastoral ministry cannot be obsessed with the transmission of a disjointed multitude of doctrines to be imposed insistently.<\/strong>Proclamation in a missionary style focuses on the essentials, on the necessary things<\/strong>: this is also what fascinates and attracts more, what makes the heart burn, as it did for the disciples at Emmaus. We have to find a new balance; otherwise even the moral edifice of the church is likely to fall like a house of cards, losing the freshness and fragrance of the Gospel. The proposal of the Gospel must be more simple, profound, radiant. It is from this proposition that the moral consequences then flow.<\/p><\/blockquote>\n This is not terribly unreasonable.\u00c2\u00a0 This is made somewhat easier by the fact that I don’t share any of his views.\u00c2\u00a0 Nonetheless, I have a lot of opinions that just do not deserve arguments–not the least because (1) I can only expect so much time, attention, and effort from people who disagree with me; (2) I only have so much time and energy to devote to convincing other people.\u00c2\u00a0 We expend resources when we argue; we ought to use them judiciously.<\/p>\n So it’s surprising to me to see behavior like this<\/a>:<\/p>\n Providence College, a Roman Catholic school in Rhode Island, has canceled a lecture in support of same-sex marriage<\/a> on Thursday by a gay philosophy professor, citing a church document that says that \u00e2\u20ac\u0153Catholic institutions should not honor those who act in defiance of our fundamental moral principles.\u00e2\u20ac\u009d<\/p><\/blockquote>\n You get the idea from the Pope that they’re not that fundamental.\u00c2\u00a0 But in any case, the College has reversed itself<\/a>, thankfully.<\/p>\n via Leiter<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":" Classical just war theory’s jus ad bellum requirement of proportionality means that\u00c2\u00a0not every offense requires war.\u00c2\u00a0 There is an analogy to argument here, however imperfect: not every disagreement, moral or factual, requires that we argue.\u00c2\u00a0 I may be right about x, but I don’t have to argue with you about it.\u00c2\u00a0 This is especially the … Continue reading Jus ad argumentum<\/span>