Originally Posted by
Keith Alan
Well, it turns out that I gave myself a tall order. I cannot find any precise definition of what a person is, although there are several precise definitions of different kinds of persons. There are moral persons, physical persons, and juridic persons recognized in the Church, which also recognizes more kinds of persons subsisting outside of the Church. In other words, there appears to be an army of persons (according to the RCC) at work in the world and in heaven., but nowhere can I find what a person is.
However, there are many dissertations on what man and mankind are. I discovered there are four Constitutions of Church government, each purporting to define the role of the Church in the world, one of them being: DECLARATION ON RELIGIOUS FREEDOM DIGNITATIS HUMANAE ON THE RIGHT OF THE PERSON AND OF COMMUNITIES TO SOCIAL AND CIVIL FREEDOM IN MATTERS RELIGIOUS PROMULGATED BY HIS HOLINESS POPE PAUL VI ON DECEMBER 7, 1965.
After reading this Constitution and the others, and after reading what I thought were the applicable codes in canon law, I have no choice but to infer that a person is that part of a being that relates to society, and may include groups of people and entities recognizable as one person.
Perhaps I should explain my thinking. On reading these documents (which is not my first time severally, but is my first time in reading them all concurrently) I was struck by the apparent harmony in their reasoning. Whatever people may think of the RCC, it must be acknowledged she is thorough and broad in her explanations of her mission. That being said, she leaves much for individuals in their own consciences to contemplate, leaving them free to accept or reject the Church's conclusions.
Personhood is a metaphysical question. In reading these Constitutions, I did come to a deeper understanding in my own mind about what personhood is. I apprehend better that: a person is a being's expression of self among a community. Self can include groups, or bodies as the Church calls them. The highest example of personhood is the RCC model of the Holy Trinity. One being - God - exists in three persons. These persons are the One's expression of self in the society of humanity. People like to say God is revealed in his persons, which is true.
It appears there is an over-arching system of metaphysical understanding that guides the RCC in her ministrations. It also appears that this understanding pervades other systems of law outside of the Church. While some people might find it offensive to be regarded in society as merely a person, it remains a metaphysical truth that one's being is unreachable to others. Society (other beings, individually or in groups) has no other choice but to see a being's person. So too, one being cannot reach other beings, except through their persons.
I suppose that - as this relates to demanding lawful money - an individual person's rank in society is the real thing at stake. David's comment that all persons are subject to higher powers is interesting in that, it acknowledges personhood as a creature of society, not of an individual being. The question is, is that personhood really subject to society?
If a person is a being's expression of self in society, and society's recognition of it in return, by what authority does society seek to impose its collective will on an individual being? All it can do is assert the collective will against the individual person. Money - in its broadest sense, a medium of exchange - courses through society, carrying with it obligations and benefits to persons. These obligations and benefits are sometimes ill defined, yet they exist ostensibly for the overall good of a society.
Demanding and receiving lawful money ought to be regarded as a person's attempt to assert one's human dignity in society. Moreover, it is not an advancement on or against society, but rather a firm expression of an individual being's existence as part of the divine order. The private credit regime seeks to depart from the divine order, by assuming the One's role as Creator - the regime did create the credit - and imposing private obligations on the holders of its credit. To enter into the private credit regime is to leave behind the One, and submit to the private credit society's collective will.