En un món cada cop més pluralista, el problema de la identificació i recerca del bé comú es considera sovint un escull insuperable. En les societats contemporànies i liberals, «és un principi capital... que les institucions públiques i més especialment les institucions de govern han de ser neutrals sistemàticament pel que fa a les diverses concepcions d¿allò que és el bé humà»[1]. Totes les concepcions del bé humà o d¿allò que constitueix el desenvolupament humà es consideren expressions privades dels respectius sentiments, opinions o tendències. Tenint en compte aquest punt de partida, ¿com seria possible que creients i no creients convisquessin pacíficament en la vida pública? O, encara més, ¿què es podria fer perquè pensessin i raonessin junts sobre el bé comú en les seves comunitats polítiques?

Throughout its history, the institution of the Catholic Church has been at odds with the social and political changes of modernity. However, many scholars claim that after Vatican II, the Church began to accept modernity¿s political regnancy, and subsequently embraced doctrines such as separation of church and state and religious freedom. In fact, some scholars go so far as to claim that in recent decades, the Catholic Church has led political crusades that resulted in the political, economic, and social liberation of many, such as its spearhead movement against Communist countries and the liberation theology movements in Latin America. The purpose of this paper is not only to examine such claims, but to look more closely at the political implications of the thought of Pope Benedict XVI. I propose that Benedict XVI does not simply embrace modernity, but challenges it from within and presents political society with an alternative foundation for political liberalism. To this effect, I will examine the main tenets of his social thought including his political anthropology and concept of personhood, his idea of secularity, and his understanding of the role of political institutions. I will assess whether his ideas can be universally accepted by liberal, secular societies or whether the character of these ideas will appeal only to those who embrace Christianity.

This book aims to provide a new perspective on the subject, dealing with the events (historical events and intellectual discourses) connected with the political theology rather than with the imaginary or fictional, and more based on an interdisciplinary approach (from the more theoretical and deductive political philosophy and theology to the more practical and inductive law history, intellectual history, political history, and art history). It thus explores in depth the practices of political theology through history - focusing on philosophical and intellectual discourses, historical gestures, liturgies, art, representations, and symbols.