I found Portland Seminary when a classmate from the masters program I attended posted some really interesting thoughts online about an assignment she was working on. I messaged her to find out what she was doing and she told me about the doctor of semiotics she was perusing. She encouraged me to take the same program.

To be honest, I wasn’t interested in doing a doctorate at a Christian university. The masters program I graduate from was at a Christian seminary and I wanted to ensure I was learning in both spiritual and secular environments. Well clearly Portland Seminary is where I landed and for all the good reasons. But I was surprised last summer to learn it was founded by Quakers. Because of the makeup of my cohort, I thought it must have been some sort of Pentecostal sect.

“Oh interesting, what are Quakers all about?” I asked. “Oh they’re passivists, mostly.” I responded by admitting that I could be down with passisivm and maybe being a Quaker was for me. I wasn’t really into war and fighting, after all.

“Oh yeah, would you have fought against the Nazis?” was the retort.

Hrmm … mic drop for sure.

I was interested to read The Good Kill by Marc LiVecche. The ethics of war married with the faith of a Christian is a lot to wrap one’s head around.

Exploring the ethical dilemmas of war, The Good Kill: Just War and Moral Injury, offers profound insights into the interplay between the moral frameworks guiding warfare and the deep-rooted beliefs held by those who serve. As a Christian and an academic drawn to both the philosophy of pacifism and the practical realities of conflict, the challenges presented in the book resonate deeply with my ongoing theological education and personal convictions.

LiVecche delves into just war theory, an ancient doctrine that seeks to balance the moral necessity of using violence to prevent greater evil—such as fighting Nazism—with the devastating impact such actions can have on the warriors’ soul. The book articulates how even in clear-cut cases of moral warfare, the act of killing can inflict profound moral injuries—wounds to the conscience that linger long after the battle is over. Exploring the criteria for just war, Michael Walzer in
Just and Unjust Wars elaborates on the moral arguments that justify or condemn war actions. His insights are crucial for understanding the delicate balance between ethical necessity and moral obligation in wartime decisions[1].

The concept of moral injury, a key theme in LiVecche’s analysis, explores the spiritual and psychological trauma that soldiers experience when their actions, necessary as they may seem, clash with their moral beliefs. This examination is particularly poignant considering the historical Quaker commitment to nonviolence, juxtaposed against the sometimes necessary act of violence to uphold justice and protect the innocent. The struggle with actions that conflict with moral beliefs is deeply examined in the concept of moral injury. Brett Litz and his colleagues provide a thorough exploration of this phenomenon, offering strategies for addressing and healing the wounds of war[2].

LiVecche does not shy away from the complexities of these issues. Instead, he encourages a deeper engagement with them, proposing that understanding the full dimensions of just war theory and moral injury can guide military leaders and policymakers in training and preparing soldiers for the ethical challenges of warfare. This preparation aims not only to mitigate the moral injuries sustained but also to foster a military ethos that aligns with Christian virtues of justice, mercy, and peace. Dave Grossman’s On Killing reveals the severe psychological costs of learning to kill, providing an in-depth look at how these actions affect soldiers’ mental health and societal behaviors long after their service[3].

As I reflect on these themes within the context of my own spiritual journey and academic pursuits at a Quaker-founded institution, I am struck by the critical need for a balanced approach to understanding conflict and morality. The dialogue between my beliefs and the harsh realities of global conflicts continues to shape my view of the world and my place within it as a thinker and a believer.

As I delve deeper into the nuanced arguments presented in The Good Kill, I am continually drawn to reflect on the ethical paradoxes that those in military service often face. This reflection is not just academic; it’s deeply personal and rooted in the faith-driven quest for understanding how to act rightly in a world riddled with moral complexities.

LiVecche’s book challenges us to confront these ethical dilemmas head-on, not with simplistic answers, but with a commitment to rigorous moral reasoning and spiritual integrity. For those of us exploring these themes from both a religious and philosophical standpoint, it’s crucial to engage with these discussions actively, whether in classrooms, at home, or within our spiritual communities.

This exploration demands a robust dialogue about the nature of duty, the cost of conflict, and the scope of moral responsibility. As a community, engaging with these topics helps us forge a path towards more ethical practices in all forms of leadership and governance. It encourages us to question not just the legality of actions taken in war but their morality, shaping a future where decisions are as informed by ethical and spiritual considerations as they are by strategic ones. John Howard Yoder in The Politics of Jesus challenges Christians to rethink how the teachings of Jesus influence our approach to politics and conflict, urging a radical reevaluation of our engagement in war and peace efforts[4].

In this journey, we are reminded that the quest for justice and peace is ongoing, and that our contributions to these discussions can lead to meaningful change, aligning our actions more closely with our values. As we continue to wrestle with these complex issues, let us strive for a deeper understanding and a more compassionate approach to addressing the moral challenges of our time.

[1] Walzer M. Just and Unjust Wars: A Moral Argument with Historical Illustrations. 5th ed. New York, NY: Basic Books; 2015.

[2] Litz BT, Stein N, Delaney E, Lebowitz L, Nash WP, Silva C, Maguen S. Moral injury and moral repair in war veterans: a preliminary model and intervention strategy. Clin Psychol Rev. 2009;29(8):695-706.

[4] Grossman D. On Killing: The Psychological Cost of Learning to Kill in War and Society. Boston, MA: Little, Brown and Co; 2009.

[5] Yoder JH. The Politics of Jesus. 2nd ed. Grand Rapids, MI: William B. Eerdmans Publishing Company; 1994.