 It was furthermore the consensus among a majority of authors in the School of Salamanca that no wars could be waged against non-Christians by reason of their infidelity and that hostile actions could be resisted in self-defense. As we have seen, however, this natural immunity did not extend to permitting cannibalism or human sacrifice. Molina, who favored the right to evangelize and permitted armed protection for missionaries, was more wary than Vitoria of making free commerce a right enforceable by war, using arguments which are somewhat similar to those of Immanuel Kant, limiting “cosmopolitan right … to conditions of universal hospitality” in his treatise Toward Perpetual Peace (Kant 1795 [1996: 328–331]). For Molina as for Kant, the locals have merely charitable obligations toward those who arrive in their territories, if they are in need. They have no obligation to open them their ports. Countries might refuse to trade if they feared that commerce was an excuse for conquest (Molina-DII II, 105). Just wars could be waged by rulers, but hating the enemy was prohibited. Subjects were obliged to inquire about a ruler’s decision to wage a just war if there was “honest doubt” about it. Molina was willing to concede to the pope a role mediating between Christian rulers, but he warned against intervening directly in their squabbles.