2265 Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others.The defense of the common good requires that an unjust aggressor be rendered unable to cause harm.
2265 Legitimate defense can be not only a right but a grave duty for one who is responsible for the lives of others.The defense of the common good requires that an unjust aggressor be rendered unable to cause harm.You can place variations in the officer-offender example, by adding hypothetical hostages, a bomb detonator, or a ticking time bomb, and the teaching in CCC 22 remains the same: it is a grave duty to exert the necessary level of force to safeguard the common good, rendering the unjust aggressor unable to do harm!Tags: Financial Strategy Business PlanThesis On Beer ProductionEssays On Peter Skrzynecki PoemsLanguage And Culture EssayCollege Essay On EmpathyCattle Farm Business PlanEssay Writing About SoccerEssay On A Memorable Journey By TrainPortland State University Mfa Creative Writing
Legitimate public authority has the right and duty to inflict punishment proportionate to the gravity of the offense.
Punishment has the primary aim of redressing the disorder introduced by the offense.
However, if the same actions of breaking, choking and beating are required to learn how to disarm a ticking time bomb, some people tack onto those actions the label of “torture” and “intrinsic evil”.
This is arbitrary labeling and must be avoided by any catholic purporting to represent Church teaching!
Fruit of modernism Imagine a Catholic theologian condemning police undercover work, misapplying the argument that “one may not do evil so that good may result from it”, and opining that no Christian can support underhanded tactics.
Writing A Business Plan For A Loan - Do The Ends Justify The Means Essay
Imagine this theologian labeling a police payment to a mafia informant as ‘corruption’, because such would be the term if the payment was the other way around.Analysis, definition and distinction By ‘act’, the Catechism doesn’t refer to specific actions such as stabbing, hitting and kicking, but used the example of “blasphemy and perjury, murder and adultery”.Note that the acts of blasphemy, perjury, murder and adultery already contain within their definition a certain context.Air raids over cities populated by non-combatants would be another example of an evil means toward a good end, despite the desperate circumstance of war.In these examples, the punishment is disproportionate to the crime and innocent people are deliberately being used as disposable pawns.When it is willingly accepted by the guilty party, it assumes the value of expiation.Punishment then, in addition to defending public order and protecting people's safety, has a medicinal purpose: as far as possible, it must contribute to the correction of the guilty party.In other words, the inherent context does justify certain actions, even to the point of making said actions into good acts, whereas it is the external climate that doesn’t justify.Catholic Answers apologist, Jimmy Akin, explains the same in greater detail in his blog on intrinsic evil the example of an officer inflicting pain to apprehend a violent suspect, it isn’t that the end justifies the evil means, but rather, the means isn’t even evil to begin with.The officer can encounter circumstances where he may need to use those devices that inflict pain and even fatality, but doesn’t the Catechism say that such circumstances still don’t justify the means?How does the Church reconcile Her teaching that the end doesn’t justify the means with Her allowance for self defense and just war?