Tranquillitas ordinis

--Cicero7 (talk) 03:29, 19 April 2012 (UTC)Cicero7Template:Tranquillitas Ordinis Tranquillitas Ordinis is a Latin phrase meaning the "tranquility of order" or "well-ordered concord". The term is associated with the Catholic Church tradition of Just War Theory, and is found in the writings of St. Augustine, St. Thomas Aquinas, and George Weigel. The term is used to convey meanings including the divine order imposed on the universe and a theoretical framework for peace. "Tranquillitas Ordinis" remains a bulwark of Catholic teaching on peace and is a featured topic at The Global Quest for Tranquillitas Ordinis, a conference organized by the Pontifical Academy of Social Sciences.^[1]

The Augustinian Tradition

St. Augustine defines the term "Tranquillitas Ordinis" in Book 19 of the City of God (book) as "the peace of all things" or "well-ordered concord".^[2] In Book 19 St. Augustine describes the Supreme good and discusses efforts people take in order to reach happiness on earth^[3] While St. Augustine denies the possibility of achieving "Tranquillitas Ordinis" on earth, he notes that aspects of the peace and happiness of heaven may still be found. Centuries later, St. Thomas Aquinas continued the tradition of true peace as "tranquillitas ordinis" in his Summa Theologica^[4]

George Weigel

In his book Tranquillitas Ordinis, published in 1987, George Weigel argued that the term provided a basis for the establishment of peace as a "ius ad pacem" to accompany the Just War Theory terms "ius ad bello" and "ius in bello". That is, a guide to achieving peace through political means, including war.^[5]

References

^ The Pontifical Academy of Social Sciences. "The Global Quest for Tranquillitas Ordinis" (PDF). Pontifical Academies. Retrieved 19 April 2012.
^ "Peace between man and God is the well-ordered obedience of faith to eternal law. Peace between man and man is well-ordered concord. Civil peace is a similar concord among the citizens. The peace of the celestial city is the perfectly ordered and harmonious enjoyment of God, and of one another in God. The peace of all things is the tranquillity of order. Order is the distribution which allots things equal and unequal, each to its own place."Augustine, Saint (1993). The City of God. New York: Random House. pp. 690–691. ISBN 0-679-60087-6.
^ "Augustine reviews the opinions of the philosophers regarding the supreme good, and their vain efforts to make for themselves a happiness in this life; and, while he refutes these, he takes occasion to show what the peace and happiness belonging to the heavenly city, or the people of Christ, are both now and hereafter."{{citeweb|last=Dods|first=Marcus|title=Nicene and Post-Nicene Fathers, First Series, Vol. 2|url=http://www.newadvent.org/fathers/1201.htm%7Cpublisher=Christian Literature Publishing Co.|accessdate=15 April 2012}
^ Knight, Kevin. "Question 29. Peace". The Summa Theologica of St. Thomas Aquinas. Retrieved 19 April 2012.
^ "There I argued that, as a theory of statecraft, the just war tradition contained within itself a ius ad pacem, in addition to the classic ius ad bellum (the moral rules governing the decision to go to war) and ius in bello (the rules governing the use of armed force in combat). By coining the phrase ius ad pacem, I was trying to prise out of the just war way of thinking a concept of the peace that could and should be sought through the instruments of politics—including, if necessary, the use of armed force. Like the just war tradition itself, this concept of peace finds its roots in Augustine: in The City of God, peace is tranquillitas ordinis, the “tranquillity of order,” or as I preferred to render it in more contemporary terms, the peace of “dynamic and rightly ordered political community.”Weigel, George. "Moral Clarity in a Time of War". First Things. Retrieved 19 April 2012.

The Pontifical Academy of Social Sciences. "The Global Quest for Tranquillitas Ordinis" (PDF). Pontifical Academies. Retrieved 19 April 2012.

Dods, Marcus. "Nicene and Post-Nicene Fathers, First Series, Vol. 2". Christian Literature Publishing Co. Retrieved 15 April 2012.
Augustine, Saint (1993). The City of God. New York: Random House. pp. 690–691. ISBN 0-679-60087-6.
Knight, Kevin. "Question 29.Peace". The Summa Theologica of St. Thomas Aquinas. Retrieved 19 April 2012.
Weigel, George. "Moral Clarity in a Time of War". First Things. Retrieved 19 April 2012.

[1] The Pontifical Academy of Social Sciences. "The Global Quest for Tranquillitas Ordinis" (PDF). Pontifical Academies. Retrieved 19 April 2012.

[2] "Peace between man and God is the well-ordered obedience of faith to eternal law. Peace between man and man is well-ordered concord. Civil peace is a similar concord among the citizens. The peace of the celestial city is the perfectly ordered and harmonious enjoyment of God, and of one another in God. The peace of all things is the tranquillity of order. Order is the distribution which allots things equal and unequal, each to its own place."Augustine, Saint (1993). The City of God. New York: Random House. pp. 690–691. ISBN 0-679-60087-6.

[3] "Augustine reviews the opinions of the philosophers regarding the supreme good, and their vain efforts to make for themselves a happiness in this life; and, while he refutes these, he takes occasion to show what the peace and happiness belonging to the heavenly city, or the people of Christ, are both now and hereafter."{{citeweb|last=Dods|first=Marcus|title=Nicene and Post-Nicene Fathers, First Series, Vol. 2|url=http://www.newadvent.org/fathers/1201.htm%7Cpublisher=Christian Literature Publishing Co.|accessdate=15 April 2012}

[4] Knight, Kevin. "Question 29. Peace". The Summa Theologica of St. Thomas Aquinas. Retrieved 19 April 2012.

[5] "There I argued that, as a theory of statecraft, the just war tradition contained within itself a ius ad pacem, in addition to the classic ius ad bellum (the moral rules governing the decision to go to war) and ius in bello (the rules governing the use of armed force in combat). By coining the phrase ius ad pacem, I was trying to prise out of the just war way of thinking a concept of the peace that could and should be sought through the instruments of politics—including, if necessary, the use of armed force. Like the just war tradition itself, this concept of peace finds its roots in Augustine: in The City of God, peace is tranquillitas ordinis, the “tranquillity of order,” or as I preferred to render it in more contemporary terms, the peace of “dynamic and rightly ordered political community.”Weigel, George. "Moral Clarity in a Time of War". First Things. Retrieved 19 April 2012.

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