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258 Barbara Ann Rieffer-Flanagan and David P. Forsythe 4. Interview by authors, December 2004, New York. 5. Javier Perez de Cuellar, “The Role of the UN Secretary-General,” in United Nations, Divided World: The UN’s Roles in International Relations, 2d ed., ed. Adam Roberts and Benedict Kingsbury (Oxford: Oxford University Press, 1994), 134. 6. Ibid. 7. We would particularly like to thank Javier Perez de Cuellar for granting an extended interview, actually a day-long discussion, in Paris during the summer of 2005. 8. Javier Perez de Cuellar, Pilgrimage for Peace: A Secretary-General’s Memoir (New York: St Martin’s Press, 1997), 20–21. 9. For some general historical works on Catholicism, see Dennis C. Duling and Norman Perrin, The New Testament (Fort Worth, TX: Harcourt Brace ­College Publishers, 1994); Birger A. Pearson, The Emergence of the Christian Religion (Harrisburg , PA: Trinity Press International, 1997); and Rodney Stark, The Rise of Christianity: A Sociologist Reconsiders History (Princeton, NJ: Princeton University Press, 1996). 10. Adolf Harnack, The Mission and Expansion of Christianity, trans. James Moffatt (New York: Harper Torchbooks, 1962), 147. 11. Mark 1:16–20; 2:13–14. See further J. A. McGuckin, “The Vine and the Elm Tree: The Patristic Interpretation of Jesus’ Teachings on Wealth,” in The Church and Wealth, ed. W. J. Sheils and Diana Wood (New York: Basil Blackwell, 1987). He ordered his apostles to take nothing for their missionary journeys except a staff; no bread, no bag, no money in their belts, but to wear sandals and not to put on two tunics. Mark 6:8–10; Matthew 10:9–11; Luke 9:3–4. 12. For a further discussion of charity in the Pauline tradition, see Shirley Jackson Case, The Social Triumph of the Ancient Church (New York: Libraries Press, 1971), 50. 13. Stark, Rise of Christianity, 161. 14. This section is based on interviews conducted in New York toward the end of 2004 with several colleagues who worked closely with Perez de Cuellar. 15. Interview by authors, December 2004, New York. 16. Ibid. 17. Edward J. Gratsch, The Holy See and the United Nations: 1945–1995 (New York: Vantage Press, 1997), 186. 18. George J. Lankevich, The United Nations Under Javier Perez de Cuellar, 1982– 1991 (Lanham, MD: Scarecrow Press, 2001), 290. 19. Gratsch, Holy See, 76–77. 20. Perez de Cuellar, Pilgrimage for Peace, 25. We distinguish philosophical from political liberalism. The first focuses on general views of the individual in society, based on transcendent notions such as right, good, value, and virtue. The second focuses on public policies and factional organizations in the here and now. Philosophical liberals who champion personal freedom may identify with a wide Religion, Ethics, and Reality 259 variety of policies and political factions or parties. In this sense Henry Kissinger was correct to regard Ronald Reagan as a philosophical liberal, in that Reagan believed in progress, the perfectibility of “man,” and the values of democracy and human rights. Later we refer to a third form of liberalism, a liberal foreign policy á la Woodrow Wilson. 21. Will Kymlicka, Multicultural Citizenship (Oxford: Oxford University Press, 1995), 80. Kukathas has offered a similar definition of liberalism: Liberal political theories, it is widely held, assume or argue that the good society is one not governed by particular common ends or goals but provides the framework of rights or liberties or duties within which people may pursue various ends, individually or cooperatively. It is a society governed by law and as such is regulated by right principles. These are principles of justice, which do not themselves presuppose the rightness or superiority of any particular way of life. Chandran Kukathas, “Are There Any Cultural Rights?” in The Rights of Minority Cultures, ed. Will ­Kymlicka (Oxford: Oxford University Press, 1995), 228–55. 22. Universal Declaration of Human Rights, articles 12, 18, 19, and 20. 23. David Boaz, Libertarianism (New York: Free Press, 1997), 96. 24. This notion of dignity is derived from Kantian liberalism: “Kantian liberalism begins with the claim that we are separate, individual persons, each with our own aims, interests, and conceptions of the good life. It seeks a framework of rights that will enable us to realize our capacity as free moral agents, consistent with a similar liberty for others.” Michael J. Sandel, Democracy’s Discontent : America in Search of a Public Philosophy (Cambridge, MA: Harvard University Press, 1996), 11. 25. See especially Iain Guest, Behind the Disappearances: Argentina’s Dirty War Against Human Rights and the...

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