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2307. "The fifth commandment forbids the intentional destruction of human life. Because of the evils and injustices that accompany all WAR, the Church insistently urges everyone to prayer and to action so that the divine Goodness may free us from the ancient bondage of WAR.[Cf. GS 81 # 4.] "

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2308. "All citizens and all governments are obliged to work for the avoidance of WAR.
However, 'as long as the danger of WAR persists and there is no international authority with the necessary competence and power, governments cannot be denied the right of lawful self-defense, once all peace efforts have failed.' [GS 79 # 4.]"

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2309. "The strict conditions for legitimate defense by military force require rigorous consideration. The gravity of such a decision makes it subject to rigorous conditions of moral legitimacy. At one and the same time:
- the damage inflicted by the aggressor on the nation or community of nations must be lasting, grave, and certain;
- all other means of putting an end to it must have been shown to be impractical or ineffective;
- there must be serious prospects of success;
- the use of arms must not produce evils and disorders graver than the evil to be eliminated. The power of modem means of destruction weighs very heavily in evaluating this condition.
These are the traditional elements enumerated in what is called the 'just WAR' doctrine.
The evaluation of these conditions for moral legitimacy belongs to the prudential judgment of those who have responsibility for the common good."

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2312. "The Church and human reason both assert the permanent validity of the moral law during armed conflict. 'The mere fact that WAR has regrettably broken out does not mean that everything becomes licit between the warring parties.'[GS 79 # 4.]"

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2314. "'Every act of WAR directed to the indiscriminate destruction of whole cities or vast areas with their inhabitants is a crime against God and man, which merits firm and unequivocal condemnation.' [GS 80 #3.] A danger of modern warfare is that it provides the opportunity to those who possess modern scientific weapons especially atomic, biological, or chemical weapons - to commit such crimes."

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2315. "The accumulation of arms strikes many as a paradoxically suitable way of deterring potential adversaries from WAR. They see it as the most effective means of ensuring peace among nations. This method of deterrence gives rise to strong moral reservations. The arms race does not ensure peace. Far from eliminating the causes of WAR, it risks aggravating them. Spending enormous sums to produce ever new types of weapons impedes efforts to aid needy populations;[Cf. Paul VI, PP 53.] it thwarts the development of peoples. Over-armament multiplies reasons for conflict and increases the danger of escalation. "

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2317. "Injustice, excessive economic or social inequalities, envy, distrust, and pride raging among men and nations constantly threaten peace and cause wars. Everything done to overcome these disorders contributes to building up peace and avoiding WAR:
Insofar as men are sinners, the threat of WAR hangs over them and will so continue until Christ comes again; but insofar as they can vanquish sin by coming together in charity, violence itself will be vanquished and these words will be fulfilled: 'they shall beat their swords into plowshares, and their spears into pruning hooks; nation shall not lift up sword against nation, neither shall they learn WAR any more.'[GS 78 # 6; cf. Isa 2:4 .]"

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2327. "Because of the evils and injustices that all WAR brings with it, we must do everything reasonably possible to avoid it. The Church prays: 'From famine, pestilence, and WAR, O Lord, deliver us.'"

1807. "JUSTICE is the moral virtue that consists in the constant and firm will to give their due to God and neighbor. JUSTICE toward God is called the 'virtue of religion.' JUSTICE toward men disposes one to respect the rights of each and to establish in human relationships the harmony that promotes equity with regard to persons and to the common good. The just man, often mentioned in the Sacred Scriptures, is distinguished by habitual right thinking and the uprightness of his conduct toward his neighbor. 'You shall not be partial to the poor or defer to the great, but in righteousness shall you judge your neighbor.'[Lev 19:15.] 'Masters, treat your slaves justly and fairly, knowing that you also have a Master in heaven.'[Col 4:1 .]"

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1836. "JUSTICE consists in the firm and constant will to give God and neighbor their due. "

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1836. "JUSTICE consists in the firm and constant will to give God and neighbor their due. "

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1861. "Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the JUSTICE and mercy of God. "

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1888. "It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. The acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of JUSTICE and advance the good rather than hinder it.[Cf. LG 36.] "

1912. "The common good is always oriented towards the progress of persons: 'The order of things must be subordinate to the order of persons, and not the other way around.'[GS 26 # 3.] This order is founded on truth, built up in JUSTICE, and animated by love."

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1836. "JUSTICE consists in the firm and constant will to give God and neighbor their due. "

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1861. "Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God's forgiveness, it causes exclusion from Christ's kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the JUSTICE and mercy of God. "

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1888. "It is necessary, then, to appeal to the spiritual and moral capacities of the human person and to the permanent need for his inner conversion, so as to obtain social changes that will really serve him. The acknowledged priority of the conversion of heart in no way eliminates but on the contrary imposes the obligation of bringing the appropriate remedies to institutions and living conditions when they are an inducement to sin, so that they conform to the norms of JUSTICE and advance the good rather than hinder it.[Cf. LG 36.] "

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1889. "Without the help of grace, men would not know how 'to discern the often narrow path between the cowardice which gives in to evil, and the violence which under the illusion of fighting evil only makes it worse.'[CA 25.] This is the path of charity, that is, of the love of God and of neighbor. Charity is the greatest social commandment. It respects others and their rights. It requires the practice of JUSTICE, and it alone makes us capable of it. Charity inspires a life of self-giving: 'Whoever seeks to gain his life will lose it, but whoever loses his life will preserve it.'[Lk 17:33 .]"

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1912. "The common good is always oriented towards the progress of persons: 'The order of things must be subordinate to the order of persons, and not the other way around.'[GS 26 # 3.] This order is founded on truth, built up in JUSTICE, and animated by love."

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1916. "As with any ethical obligation, the participation of all in realizing the common good calls for a continually renewed conversion of the social partners. Fraud and other subterfuges, by which some people evade the constraints of the law and the prescriptions of societal obligation, must be firmly condemned because they are incompatible with the requirements of JUSTICE. Much care should be taken to promote institutions that improve the conditions of human life.[Cf. GS 30 # 1.] "

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1928. "Society ensures social JUSTICE when it provides the conditions that allow associations or individuals to obtain what is their due, according to their nature and their vocation. Social JUSTICE is linked to the common good and the exercise of authority. "

1929. "Social JUSTICE can be obtained only in respecting the transcendent dignity of man. The person represents the ultimate end of society, which is ordered to him: What is at stake is the dignity of the human person, whose defense and promotion have been entrusted to us by the Creator, and to whom the men and women at every moment of history are strictly and responsibly in debt.[John Paul II, SRS 47.] "

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1937. "These differences belong to God's plan, who wills that each receive what he needs from others, and that those endowed with particular 'talents' share the benefits with those who need them. These differences encourage and often oblige persons to practice generosity, kindness, and sharing of goods; they foster the mutual enrichment of cultures:
I distribute the virtues quite diversely; I do not give all of them to each person, but some to one, some to others.... I shall give principally charity to one; JUSTICE to another; humility to this one, a living faith to that one.... And so I have given many gifts and graces, both spiritual and temporal, with such diversity that I have not given everything to one single person, so that you may be constrained to practice charity towards one another.... I have willed that one should need another and that all should be my ministers in distributing the graces and gifts they have received from me.[St. Catherine of Siena, Dial. I, 7.]"

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1938. "There exist also sinful inequalities that affect millions of men and women. These are in open contradiction of the Gospel:
Their equal dignity as persons demands that we strive for fairer and more humane conditions. Excessive economic and social disparity between individuals and peoples of the one human race is a source of scandal and militates against social JUSTICE, equity, human dignity, as well as social and international peace.[CS 29 # 3.] "

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1943. "Society ensures social JUSTICE by providing the conditions that allow associations and individuals to obtain their due. "

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1993. "Justification establishes cooperation between God's grace and man's freedom. On man's part it is expressed by the assent of faith to the Word of God, which invites him to conversion, and in the cooperation of charity with the prompting of the Holy Spirit who precedes and preserves his assent:
When God touches man's heart through the illumination of the Holy Spirit, man himself is not inactive while receiving that inspiration, since he could reject it; and yet, without God's grace, he cannot by his own free will move himself toward JUSTICE in God's sight.[Council of Trent (1547): DS 1525.] "

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2006. "The term 'merit' refers in general to the recompense owed by a community or a society for the action of one of its members, experienced either as beneficial or harmful, deserving reward or punishment. Merit is relative to the virtue of JUSTICE, in conformity with the principle of equality which governs it."

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2046. "By living with the mind of Christ, Christians hasten the coming of the Reign of God, 'a kingdom of JUSTICE, love, and peace.'[Roman Missal, Preface of Christ the King.] They do not, for all that, abandon their earthly tasks; faithful to their master, they fulfill them with uprightness, patience, and love."

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2063. "The covenant and dialogue between God and man are also attested to by the fact that all the obligations are stated in the first person ('I am the Lord.') and addressed by God to another personal subject ('you'). In all God's commandments, the singular personal pronoun designates the recipient. God makes his will known to each person in particular, at the same time as he makes it known to the whole people:
The Lord prescribed love towards God and taught JUSTICE towards neighbor, so that man would be neither unjust, nor unworthy of God. Thus, through the Decalogue, God prepared man to become his friend and to live in harmony with his neighbor.... The words of the Decalogue remain likewise for us Christians. Far from being abolished, they have received amplification and development from the fact of the coming of the Lord in the flesh.[St. Irenaeus, Adv. haeres., 4, 16, 3-4: PG 7/1, 1017-1018.]"