sexta-feira, 23 de fevereiro de 2007

A defesa dos direitos naturais

"Under the heading "Unjust aggressor," the Dizionario ecclesiastico ("Ecclesiastic dictionary", UTET, 1959) derives the following statement from Thomas Aquinas:

"Without doubt one is allowed to resist against the unjust aggressor to one’s life, one’s goods or one’s physical integrity; sometimes, even 'til the aggressor’s death... In fact, this act is aimed at preserving one’s life or one’s goods and to make the aggressor powerless. Thus, it is a good act, which is the right of the victim."

There are three conditions under which legitimate self-defence must lie:

"That he who is the target of the force is an aggressor and an unjust aggressor... That the object of the defence is an important good, such as the life, physical integrity or worthy goods... [and] That defensive violence is proportionate to aggression." Under these conditions, "One is also allowed (not required) to kill other people’s unjust aggressor."

On these grounds, even a great Catholic author, J.R.R. Tolkien agrees:

"The aggressors are themselves primarily to blame for the evil deeds that proceed from their original violation of justice and the passions that their own wickedness must naturally (by their standards) have been expected to arose. They at any rate have no right to demand that their victims when assaulted should not demand an eye for an eye or a tooth for a tooth" (The Letters of J.R.R. Tolkien, 1995, p. 243.) In his well-known novel, The Lord of the Rings, the evil Sauron requires of free peoples that "men shall bear no weapons," otherwise he will assault them (The Lord of the Rings, 2001, p. 872.)"

Christians and Guns by Carlo Stagnaro

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