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In this collection of essays, Francis Russell Hittinger shows that Catholic social teaching is not only an articulate defense of the dignity of the human person, but perhaps more fundamentally an elucidation of the dignity of society. Indeed, Hittinger enables us to see that one cannot properly defend the dignity of the person without also showing the dignity of societies in which human persons – as naturally familial, political, and ecclesial animals – seek their own perfection in communion with others. Hittinger has been a renowned scholar of Catholic social doctrine for some time now, and the essays presented here are the fruit of his mature thinking on the topic over the course of many years. As each chapter shows, Hittinger’s historically important body of work on Catholic moral and social philosophy and theology is rooted in natural law theory and Thomistic philosophy, but also animated by St. Augustine’s thought and thus consistently sensitive to historical contexts and arenas for moral and theological disputation. These magisterial essays therefore integrate historical studies of the development of Catholic social teaching with systematic exposition of the theological coherence of that tradition, while also articulating the essential role of philosophy and natural law within both. The volume is divided into three parts. The first part is comprised of six essays on Catholic social teaching, the second part is made up of six essays on natural law and its role in social doctrine, and the third part includes two essays discussing the first principles of the Church’s teaching on social issues. This collection will no doubt become a standard in the field of scholarship on Catholic social teaching.

What is papal diplomacy and what role does it play on the larger geopolitical stage? Why does it matter what popes say to a global audience? "As John Tanyi points out, papal diplomacy has followed a trajectory all its own over the years.  In today’s globalized world, the Holy See stands out as an important communicator with a widely respected moral voice.  It is often said that 'When the Pope speaks, the world listens.'  What sets the diplomatic voices of the Holy Father and his envoys apart from all others is that they speak and act for the good of humanity––not just for the sovereign entity they represent, and not just for Catholics.  As a former foreign minister of the Holy See, Cardinal Jean Louis Tauran, once described the mission of papal diplomats:  'Our duty is to promote and defend not only the freedom and rights of Catholic communities around the world, but also to promote certain principles without which there is no civilization.'" 
     The particular example of Pope John Paul II is a groundbreaking example of the critical nature of ecclesiastical diplomacy and why popes as diplomats are playing at a greater level than other statesmen. As George Weigel notes, popes must combat all the problems of the world, but also importantly what he calls the 'tyranny of the possible'––that is, in all things compromise and complacency will play a part. It is the position occupied by one man, the heir of St. Peter, to know when to defy the entirety of global politics (and sometimes what seems like common sense) to say 'yes' and 'no' definitively in light of unchanging truths.