The Justice Argument Against Catholic Integralism.
Catholic integralism claims that governments must secure the earthly and heavenly common good. God authorizes two powers to do so. The state governs in matters temporal, the Catholic Church in matters spiritual. Since the church has the nobler end of salvation, it may direct the state to help enforc...
| Publicado en: | Political Studies Vol. 72; no. 2; pp. 590 - 612 |
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| Formato: | Artículo |
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Sage Publications Inc.
May2024
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| Acceso en línea: | Ver este registro en EBSCOhost |
| fields | @attributes: recordID: 1 pdfLink: plink: https://search.ebscohost.com/login.aspx?direct=true&db=ssf&AN=177037360&site=ehost-live header: @attributes: shortDbName: ssf uiTerm: 177037360 longDbName: Social Sciences Full Text (H.W. Wilson) uiTag: AN controlInfo: bkinfo: jinfo: jid: 00323217 PSZ jtl: Political Studies issn: 00323217 maglogo: Y pubinfo: dt: May2024 vid: 72 iid: 2 pid: 344 pub: Sage Publications Inc. artinfo: ui: 177037360 10.1177/00323217221130169 ppf: 590 ppct: 22 formats: fmt: – @attributes: type: T db: hlh ui: 177037360 – @attributes: type: P db: hlh ui: 177037360 tig: atl: The Justice Argument Against Catholic Integralism. aug: au: Vallier, Kevin affil: Philosophy Department, Bowling Green State University, Bowling Green, OH, USA su: Leo XIII, Pope, 1810-1903 Liberalism Catholic Church & politics Justice Common good Baptism sug: subj: Liberalism Catholic Church & politics Justice Common good Baptism Leo XIII, Pope, 1810-1903 keyword: Aquinas baptism Catholicism integralism liberalism Aquinas baptism Catholicism integralism liberalism ab: Catholic integralism claims that governments must secure the earthly and heavenly common good. God authorizes two powers to do so. The state governs in matters temporal, the Catholic Church in matters spiritual. Since the church has the nobler end of salvation, it may direct the state to help enforce church law. The integralist adopts two seemingly conflicting norms of justice: (a) coercion into the faith is always unjust, but (b) coercion to keep the faith is just. But if religious coercion is wrong at the start of the Christian life, why is it permitted after that? The integralist answer is baptism. Baptism serves as a normative transformer : it transforms religious coercion from unjust to just. My thesis is that baptism fails as a normative transformer. I critique Thomas Aquinas' approach to this question and then adapt gratitude, associative, and natural duty theories of political obligation to repair his argument. These strategies fail. pubtype: Academic Journal doctype: Article src: R language: English refInfo: copyright: @attributes: flag: N holdings: @attributes: islocal: N |
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