And wherever an associative system can be substituted for the wage system, the right to the joint ownership and joint management of the enterprise…the right to relief, unemployment insurance, sick benefits and social security – the right to have a part, free of charge, depending on the possibilities of the community, in the elementary goods, both material and spiritual, of civilization.”[7] The “spirit of capitalism” is wrong, for it is rooted in “contempt for the poor,” and “bourgeois individualism” is rejected because it is based upon “…the absolute liberty of property, of commerce and the pleasures of life…”[8], In 1968 Maritain lamented, “…the hope for the advent of a Christian politics…has been completely frustrated…I see in the Western World no more than three revolutionaries worthy of the name — Eduardo Frei in Chile, Saul Alinsky in America…and myself in France, who am not worth beans, since my call as a philosopher has obliterated my possibilities as an agitator…”[9] In summing up, he observed, “A healthy Christian politics…would undoubtedly seem to go pretty far to the left as regards certain technical solutions…and in its demands for the transformation of the present economic regime.”[10], Citing with praise the works of non-Catholic Thomists Robert Hutchins and Mortimer Adler, Maritain has contended that world government “…perfectly squares with the basic principles of Thomas Aquinas’ political philosophy.”[11] Reaching back through Aquinas to Aristotle, Maritain agreed with Hutchins and Adler that the pivotal point is Aristotle’s notion of the “perfect” state being based upon “self-sufficiency.” In Aristotle’s day that meant the city state, while in the modern era, argues Maritain, this means world government because with the interrelatedness of earthly life only a world state would meet the Aristotelian test of “self- sufficiency.”[12], In bringing about the creation of this world political organization, Maritain argued there is needed a “kind of moral heroism” on the part of “occidental nations,” for there will have to be “…a serious lowering of…standards of life, in order to provide people on the other side…with an equivalent raising of their standards of life.”[13] Similarly, Hutchins has warned, “In any world state that could be organized in our time, Europe, the West, and Christendom would be out-numbered….Nor does it seem consonant with the missionary tradition of the Church to feel over-whelmed by the numbers of the unfaithful.”[14] Moreover, Hutchins has contended that “…the Catholic tradition…points clearly toward the necessity of world government….Catholics have, then, always been virtually for world government.’’[15] As with Maritain, Hutchins rested his case with the conclusion, “According to the mind of St. Thomas, only the world state can now be the perfect community.”[16], Maritain’s attitude on Martin Luther, and the latter’s impact on conservative Protestantism, affords additional evidence of the contemporary liberal Catholic’s preference for the tradition of Aquinas over that of Augustine.
For example, see Reinhold Niebuhr, Moral Man and Immoral Society (New York: Charles Scribner’s Sons, 1932); Hans Morgenthau, Scientific Man vs. Power Politics (Chicago: The University of Chicago Press, 1946). Augustine’s theology reflects his Manichaean years in many points. 23. ), Newman: Prose and Poetry (Cambridge: Harvard University Press, 1957), p. 100. For example, although differing in emphasis and insight, it is the utopian mania to which Reinhold Niebuhr, Thomas Molnar, and Eric Voegelin refer in their respect analyses of “redemptive history,” the “perennial heresy,” and “Gnosticism.”[25]. 9. It is the theological and metaphysical tradition that has provided the sustaining armature of Western culture.”[57] Or as Russell Kirk succinctly puts it, “At bottom, the difference of Burke from the revolutionaries – like all large differences of opinion – was theological….”[58] If Kendall, Carey, Herberg, and Kirk are correct, then Augustine’s position should be secure and preeminent.
JSTOR is part of ITHAKA, a not-for-profit organization helping the academic community use digital technologies to preserve the scholarly record and to advance research and teaching in sustainable ways. [32] Even the unfortunate interlude with the Donatists does not appear to be a genuine departure from that basic commitment. cit., p. 145. It is not intended here to recreate the “Chartres theme” of Henry Adams. The later indicates that, it is heavenly peace and spiritual salvation and is divine, permanent and imperishable. 19. 51. 33; Book II, a. In the government created by Locke, the citizens have every right to revolt against an oppressive tyrant. Under the Roman life marriage measured as legal contract which can be dissolved at the will of the parties.


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