Some journalists have reported Tutti Frutti as abolishing the Church's traditional teaching on the Just War. This is untrue. Paragraph 258 has marks of careful drafting; but it actually implies the abiding validity of that body of teaching. I refer to such phrases as "it is easy to fall into an overly broad interpretation of this potential right ... it is very difficult nowadays to invoke the rational criteria elaborated in earlier centuries to speak of the possibility of a 'just war'".
What I find a trifle dodgy about this is: if you urge people not to invoke the principles of the Just War teaching, you may think you are simply discouraging them from saying"This war is just! Fight on!" But you are also discouraging them from saying "This war is unjust! Drop your weapons!"
Among traddy Catholic moralists there is agreement that Nuclear War could never be justified because the harm done would so vastly outweigh any conceivable good ... which means that the principles of the Just War on Proportionality of Harm are being invoked. At least on this side of the Atlantic, such a judgement leads to the further conclusion that (since a contingent intention to commit an immoral act is itself immoral) the policy called Nuclear Deterrence is itself immoral. PF, I suspect, shares this view in the following paragraphs of Tutti Frutti. (I am not going to waste my life trying to explain to people that no End can ever justify a Means which is intrinsece malum, because S John Paul II explained that very adequately in Veritatis Splendor para 80 sqq..) But the arguments PF uses are the same arguments which those of us in the Just War tradition use in order to condemn the policies of governments (including my own) which retain nuclear weapons.
In other words, PF runs the risk of undermining the very teaching on which he then relies in what he says about nuclear weapons.
But that is a characteristic of this Pontiff. The agility and aplomb with which he saws off branches he is sitting on is one of the eight wonders of the moral world..