But it must not be imagined that authority knows no bounds. Since its starting point is the permission to govern in accordance with right reason, there is no escaping the conclusion that it derives its binding force from the moral order, which in turn has God as its origin and end. Hence, to quote Pope Pius XII, "The absolute order of living beings, and the very purpose of man—an autonomous being, the subject of duties and inviolable rights, and the origin and purpose of human society—have a direct bearing upon the State as a necessary community endowed with authority. Divest it of this authority, and it is nothing, it is lifeless.... But right reason, and above all Christian faith, make it clear that such an order can have no other origin but in God, a personal God, our Creator. Hence it is from Him that State officials derive their dignity, for they share to some extent in the authority of God Himself."31Cf. Pius XII's broadcast message, Christmas 1944, AAS 37 (1945) 15.
Hence, a regime which governs solely or mainly by means of threats and intimidation or promises of reward, provides men with no effective incentive to work for the common good. And even if it did, it would certainly be offensive to the dignity of free and rational human beings. Authority is before all else a moral force. For this reason the appeal of rulers should be to the individual conscience, to the duty which every man has of voluntarily contributing to the common good. But since all men are equal in natural dignity, no man has the capacity to force internal compliance on another. Only God can do that, for He alone scrutinizes and judges the secret counsels of the heart.
Hence, representatives of the State have no power to bind men in conscience, unless their own authority is tied to God's authority, and is a participation in it.32Cf. Leo XIII's encyclical epistle Diutumum illud, Acta Leonis XIII, 11, 1881, p. 274.
The application of this principle likewise safeguards the dignity of citizens. Their obedience to civil authorities is never an obedience paid to them as men. It is in reality an act of homage paid to God, the provident Creator of the universe, who has decreed that men's dealings with one another be regulated in accordance with that order which He Himself has established. And we men do not demean ourselves in showing due reverence to God. On the contrary, we are lifted up and ennobled in spirit, for to serve God is to reign.33Cf. ibid., p. 278; also Leo XIII's encyclical epistle Immortale Dei, Acta Leonis XIII, V, 1885, p. 130.
Governmental authority, therefore, is a postulate of the moral order and derives from God. Consequently, laws and decrees passed in contravention of the moral order, and hence of the divine will, can have no binding force in conscience, since "it is right to obey God rather than men "34Acts 5:29.. Indeed, the passing of such laws undermines the very nature of authority and results in shameful abuse. As St. Thomas teaches, "In regard to the second proposition, we maintain that human law has the rationale of law in so far as it is in accordance with right reason, and as such it obviously derives from eternal law. A law which is at variance with reason is to that extent unjust and has no longer the rationale of law. It is rather an act of violence."35Summa Theol. Ia-IIae, q. 93., a.3 ad 2um; cf. Pius XII's broadcast message, Christmas 1945, AAS 37 (1945) 5-23.
The fact that authority comes from God does not mean that men have no power to choose those who are to rule the State, or to decide upon the type of government they want, and determine the procedure and limitations of rulers in the exercise of their authority. Hence the above teaching is consonant with any genuinely democratic form of government.36Cf. Leo XIII's encyclical epistle Diuturnum illud, Acta Leonis XIII, II, 1881, pp. 271-273; and Pius XII's broadcast message, Christmas 1944, AAS 37 (1945) 5-23. Attainment of the Common Good is the Purpose of the Public Authority
Men, both as individuals and as intermediate groups, are required to make their own specific contributions to the general welfare. The main consequence of this is that they must harmonize their own interests with the needs of others, and offer their goods and services as their rulers shall direct—assuming, of course, that justice is maintained and the authorities are acting within the limits of their competence. Those who have authority in the State must exercise that authority in a way which is not only morally irreproachable, but also best calculated to ensure or promote the State's welfare.