Why the Columbine massacre was necessary
September 5, 2017 § 131 Comments
Someone inclined to take the position seriously would likely frame it as Harris and Klebold “having no choice”.
This was the only option available to them, as just two powerless high school kids against the implacable foe of constant institutionally tolerated bullying. This was the only way to decisively accomplish their good intention of getting people to take bullying seriously. There had been lots of anti-bullying awareness-raising to no effect. There are many suicides because of bullying, so in the long run their actions saved more lives than were lost.
They didn’t intend the “deaths” of innocents and other bad “effects” — understood as premoral or merely physical occurrences in the manner JPII describes in Veritatis Splendour (his seminal condemnation of this pattern of thought). There was no other way for them to achieve the good they hoped to accomplish. They did not want anyone innocent to die as something for its own sake. Their anti-bullying message could have gotten through even if, by a miracle, everyone had survived. And who is really “innocent,” anyway?
This is where proportionalist moral theology leads. Proportionalism can be understood as applying the principle of double effect while ignoring the fact that certain objective behaviors are always intrinsically immoral to choose apart from the intention for which the choice is made.
 “There thus appears to be established within human acting a clear disjunction between two levels of morality: on the one hand the order of good and evil, which is dependent on the will, and on the other hand specific kinds of behaviour, which are judged to be morally right or wrong only on the basis of a technical calculation of the proportion between the “premoral” or “physical” goods and evils which actually result from the action. This is pushed to the point where a concrete kind of behaviour, even one freely chosen, comes to be considered as a merely physical process, and not according to the criteria proper to a human act. The conclusion to which this eventually leads is that the properly moral assessment of the person is reserved to his fundamental option, prescinding in whole or in part from his choice of particular actions, of concrete kinds of behaviour.” — Veritatis Splendour
 At least as it is popularly understood.