New Catholic Encyclopedia, Vol. 4: Com-Dyn by Gale Group

By Gale Group

Others.< P>In addition to the loads of recent signed articles on a large choice of issues, this re-creation additionally positive factors biographies of latest non secular figures; hundreds of thousands of photos, maps and illustrations; and up to date bibliographical citations. The fifteenth quantity is a cumulative index to the total encyclopedia.

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Evidence for this view can be found in Augustine’s admission without censure that: ‘‘Our holy Fathers in the faith had slaves, but in the regulation of domestic peace it was only in matters of temporal importance that they distinguished the position of their children from the status of their servants’’ (Civ. 16). In matters of worship of God, the Fathers had the 17 COMMON GOOD same loving care for all the household. For Augustine, the common good of the city of man was peace, but a peace that had to be judged by the divine law and serve as a vehicle to the ‘‘eternal life’’ that is the end of the city of God.

138). It is clear that Pope John held that the intrinsic worth and dignity of each person can be realized if and only if national political organizations transcend their own domestic concerns. Just as all men form the human family, so the common good must be universal if it is to be maximally achieved at any national level. The corollary is that the more powerful states have a moral obligation to assist the less privileged communities, but according to the principle of subsidiarity. The proponents of individualism, having rejected an organic notion of a political community and an evolutionary concept of the common good, see no justification for any nationally transcendent obligations.

It is the capacity of individual reason in a man within the society that distinguishes the citizen from the natural slave. And it is only the citizens, or those who have a share in the constitution, among whom the commonwealth, such as honor and money, is divided (Eth. Nic. 1130b 30–1031a). Aristotle does say that ‘‘. . if the end is the same for a single man and for a state, that of the state seems at all events something greater and more complete whether to attain or to preserve; though it is worthwhile to attain the end merely for one man, it is finer and more godlike to attain it for a nation or for city states’’ (ibid.

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