As I put the final touches to this editorial, portraits of Saddam Hussein are being smashed all over Iraq, his statues are being toppled in Baghdad, and jubilant crowds are dancing in the streets. There are still Saddamite fighters in pockets of resistance here and there but the main war is over, done in exactly three weeks as forecast by U.S. spokesmen and doubted by many. A tyrant and his secret police security apparatus has been overthrown and a people has been liberated after three decades of brutal oppression. Score 1 for the "Coalition"; 0 for the U.N., France, Germany, and Canada. Is it also zero for the Pope?

The Vatican pursued tremendous diplomatic activity at a hectic pace during the two months prior to the outbreak of war in mid-March in order to 'save the peace.' Its clerical delegates were sent to Washington, London, Baghdad, Paris and other capitals while the Pope, in turn, received representatives from many nations including Vice-President Tariq Aziz of Baghdad, supposedly a Chaldean-rite Catholic, who then made a "pilgrimage" to Assisi to pray at the tomb of St. Francis. Some Roman prelates called military action against Iraq "immoral." Bishops across the world issued statements opposing war in Iraq (see our summaries, March, pp. 23-24, pope, bishops; 29-30, Canada; April, pp.19, 25, Rome, USA). And peace activists throughout the world denounced the United States and Britain for their supposed immorality, only too glad to have what they believed to be the backing of the Church. But did they have the support of the Pope?

Over the last century the Catholic Church-in order to guide the consciences of the faithful-has emphasized and refined the theology of what is called the Just War, originally conceived by St. Augustine in the fourth century and improved by St. Thomas Aquinas in the 12th. Moral theologians had developed it further in the twentieth century to account for new technologies such as the use of nuclear weapons, or food blockades by submarines (which affect civilians more than soldiers), and other war-related developments. Needless to say, the theory has its critics, especially those who reject any such calculations as treason to the teaching of Christ, the Prince of Peace. One particular difficulty this time around was the absence of any thought given to the pre-emptive strike in the war against international terrorism, something new since September 11, 2001; hence the worldwide demonstrations against "the coalition" on that account.

Does Pope John Paul II support all these denunciations and rejections of attempts to distinguish various aspects of warfare? I would say not. Yet in December-following previous popes in the twentieth century who have all strenuously objected to war-he stated that "war is always a defeat for humanity." He believes that wholeheartedly and unconditionally. The phrase was repeated by the media throughout the world. So then, is that not the same thing as condemning the United States and Britain for their war on Saddam Hussein?

There is a difference between stating the absolute truth on the one hand, and castigating people for not being ready to live up to that truth on the other. Popes have steadfastly upheld the first and just as steadfastly avoided the second. This has annoyed many political leaders, for example during the First and Second World Wars.

Pope John Paul II has focussed our thoughts on the ultimate reality that in the sight of God war is sinful and can never be otherwise. It is the teaching of Jesus, the Divine Word made man two thousand years ago. The highest and also the most difficult of tasks is to love one's enemy. "Father, forgive them for they do not know what they are doing." Love and mercy form true reality; hatred on the other hand, is merely the absence of love and, therefore, always deficient.

The saying that "war is always a defeat for humanity" sums up the message of Christian Revelation. Those who are least immersed in the daily grind of politics and power and who, at the same time, concentrate most on the meaning and outcome of human existence and God's dealing with mankind, will see most clearly.

Because this war is also a defeat of some kind, then, there will be unforeseen consequences which may or may or not outweigh the benefit of overthrowing a tyranny. One fear was or is that Muslims may mistake the war as one directed against their religion. Fortunately, the "Coalition" forces have made considerable efforts to alleviate this fear by their sensitivity to the task of liberation rather than occupation. Much more must now be done by everybody. And that includes both the Iraqis and Muslim leaders everywhere.