	order whatsoever,	then	there	would	also	be	no	goodness	and	thus	no	being.	Once	again,	it is	St.	Augustine	who	most	famously	elucidated	this	traditional	Catholic	view	regarding the	convertibility	of	being	and	order,	and	also	the	convertibility	of	order	and	goodness. Augustine	readily	acknowledges	that	some	instances	of	order	may	be	better	or worse	than	others;	but	an	instance	of	order	is	said	to	be	bad,	not	just	insofar	as	it	is an	instance	of	order,	but	rather	insofar	as	it	is	an	instance	of	order	that	is	lacking	a higher	or	more	fitting	kind	of	order	that	ought	to	exist	but	does	not.	What	might	be fitting,	orderly,	and	thus	good	in	one	context	(i.e.,	within	the	context	of	one	ordering) can	turn	out	to	be	unfitting,	disorderly,	and	thus	bad	in	some	other	context	(i.e.,	within the	context	of	some	other	ordering).	As	Augustine	(1953,	ch.	23)	explains: [A]	form	is	called	bad	either	in	comparison	with	something	more	handsome	or more	beautiful,	this	form	being	less,	that	greater,	not	in	size	but	in	comeliness;	or because	it	is	out	of	harmony	with	the	thing	to	which	it	is	applied,	so	that	it	seems Environmental Justice and Climate Change : Assessing Pope Benedict XVI's Ecological Vision for the Catholic Church in the United States, edited by Jame Schaefer, and Tobias Winright, Lexington Books, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/fordham-
order whatsoever, 	 then 	 there 	 would 	 also 	 be 	 no 	 goodness 	 and 	 thus 	 nobelium 	 being. 	 Once 	 again, 	 it is 	 St. 	 Augustine 	 who 	 about 	 excellently 	 elucidated 	 this 	 traditional 	 Catholic 	 view 	 regarding the 	 convertibility 	 of 	 being 	 and 	 orderliness, 	 and 	 also 	 the 	 convertibility 	 of 	 order 	 and 	 good. Augustine 	 promptly 	 acknowledges 	 that 	 some 	 instances 	 of 	 order 	 may 	 be 	 better 	 or worse 	 than 	 others; 	 but 	 an 	 example 	 of 	 order 	 is 	 said 	 to 	 be 	 regretful, 	 not 	 just 	 insofar 	 as 	 it 	 is an 	 instance 	 of 	 order, 	 but 	 rather 	 insofar 	 as 	 it 	 is 	 an 	 instance 	 of 	 order 	 that 	 is 	 lacking 	 a high 	 or 	 more 	 fitting 	 kind 	 of 	 order 	 that 	 ought 	 to 	 exist 	 but 	 does 	 not. 	 What 	 might 	 be fitting, 	 orderly, 	 and 	 therefore 	 good 	 in 	 one 	 context 	 (i.e., 	 within 	 the 	 context 	 of 	 one 	 ordering) can 	 twist 	 out 	 to 	 be 	 unfitting, 	 disorderly, 	 and 	 therefore 	 bad 	 in 	 some 	 early 	 context 	 (i.e., 	 within the 	 context 	 of 	 some 	 other 	 ordering). 	 As 	 Augustine 	 (1953, 	 ch. 	 23) 	 explains: [ A ] 	 shape 	 is 	 called 	 bad 	 either 	 in 	 comparison 	 with 	 something 	 more 	 handsome 	 or more 	 beautiful, 	 this 	 form 	 being 	 less, 	 that 	 greater, 	 not 	 in 	 size 	 but 	 in 	 comeliness; 	 or because 	 it 	 is 	 out 	 of 	 harmony 	 with 	 the 	 matter 	 to 	 which 	 it 	 is 	 apply, 	 so 	 that 	 it 	 seems Environmental Justice and Climate Change: Assessing Pope Benedict XVI's Ecological Vision for the Catholic Church in the United States, edited by Jame Schaefer, and Tobias Winright, Lexington Books, 2013. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/fordham-
	ordfr whatsoever,	then	there	womld	also	be	no	goodngsw	and	thns	no	beihg.	Once	agxin,	it is	St.	Augustine	who	most	faloysly	eoucidated	this	traditionxl	Catholib	view	regaedinj the	convertibilmfy	of	beiky	and	odfer,	aud	elso	the	convertinility	of	ordar	and	goodness. Dueudtine	readily	acknowledges	that	some	inseances	og	ogder	may	be	bettet	or wpwse	tgan	others;	but	an	instance	of	order	is	sais	to	be	bav,	not	just	insofar	ss	it	is an	instance	of	order,	buh	ratjer	insofar	as	it	is	an	lnstance	of	otser	eyat	is	lacking	x higher	or	more	fitting	kjnd	of	order	that	ought	to	exist	but	dods	not.	Chat	might	be futtltg,	orderly,	anv	thus	gjod	in	one	contcqt	(i.e.,	witvin	the	cpntext	of	one	ordcring) cab	turn	out	to	be	unfitting,	visorderly,	and	thus	bad	yn	some	othar	eontext	(i.e.,	within the	cobtwxt	of	vome	mthef	irddrihg).	Es	Ahgustije	(1953,	ci.	23)	explains: [A]	rorm	is	callee	bad	either	in	comparixog	qith	something	jore	hagdfome	or more	beautiful,	this	form	being	less,	thdt	gdeater,	not	in	size	but	in	comwliness;	or because	it	is	lut	of	harmjny	with	the	thing	to	which	it	is	applied,	so	that	it	seems Eneironjdntco Jusgucf and Climate Change : Assessing Pope Benedict SVO's Ecological Vifion for thr Fayrolic Church kn the Unjted States, edited by Jamg Schawfer, and Uobiax Winright, Lexington Books, 2013. ProQuest Ebjik Central, http://ebolkcentral.pruquext.com/kib/fordham-
order whatsoever, then there would also be and no being. again, it is elucidated traditional Catholic view the convertibility of and order, and also the convertibility order and goodness. Augustine readily acknowledges that some instances of order may be or worse than others; but an instance of order is said to be not insofar it an instance of order, but rather insofar as it is an instance of order that is a higher or more fitting kind of order ought to exist but not. What might be fitting, and good in context within context of one can turn out to be unfitting, disorderly, and thus bad in some other context (i.e., within the of some As Augustine ch. explains: form is called in comparison with something more handsome this form being less, that greater, not in but in or because it is out of with the thing to which it is applied, that it seems Environmental Justice and Climate Change : Assessing Pope Benedict XVI's Ecological Vision Catholic Church in the States, edited by Schaefer, Tobias Lexington 2013. ProQuest Central, http://ebookcentral.proquest.com/lib/fordham-
	order whatsoever,	then	there	wOuld	also	be	No	gooDneSs	aNd	Thus	No	beIng.	Once	again,	it IS	St.	AUgustine	who	most	famouslY	elucIdATed	tHIs	TradiTional	CAThOLIc	vIeW	rEgaRdINg The	coNveRtibiliTy	of	being	aNd	oRdEr,	and	also	the	COnVertibilitY	of	Order	and	goodNesS. AugusTiNe	rEAdily	AckNowleDges	thAT	some	iNstances	oF	oRDer	may	BE	better	OR WoRse	tHan	others;	but	an	insTAnCE	of	order	is	said	To	be	baD,	nOT	jUST	inSofAr	as	it	is an	InStancE	Of	order,	BUt	RATHer	INsofar	as	it	is	aN	instance	of	ORdeR	that	iS	lAckINg	a higHer	or	MoRE	fiTting	kind	of	OrdeR	that	oughT	to	exiST	but	doeS	Not.	What	Might	bE fiTtiNg,	orDErLy,	And	ThUS	goOD	iN	onE	ConText	(i.e.,	wiThIn	The	coNtexT	OF	ONe	orDerIng) cAn	turN	out	to	be	unfitTinG,	disORdeRly,	anD	thus	Bad	iN	sOme	otHer	conText	(i.E.,	wIthin the	context	Of	soMe	other	orDerInG).	As	auGustiNE	(1953,	ch.	23)	expLaiNs: [A]	Form	is	cAlled	baD	EitHeR	IN	CoMparison	with	somethInG	MOrE	handsomE	or morE	BeAuTIful,	this	FoRm	bEing	LESs,	thaT	greATeR,	not	in	siZe	but	iN	CoMeLiness;	oR bEcause	It	Is	oUt	oF	harmONy	wiTh	the	tHing	to	whIch	it	IS	applied,	so	that	IT	seems EnvironMEnTAL JUSticE anD Climate ChaNge : ASSessIng POPe benEDict XvI's EcOlOGiCAl Vision for the CathoLiC ChurcH in thE United States, Edited by JaME sChaefer, aNd ToBIaS winright, LexingTon BoOks, 2013. ProQuesT ebook CenTral, hTtp://ebookCentral.prOQUest.com/lIb/fOrdHam-
	order whatsoever,	then	th ere	wouldalsobenogo odne ss	a nd	thus	no	bei n g.	O nce	again,	it is	St.	A ugust in e 	who mo st	fa mouslye lu c i dat ed 	t his 	t r ad ition alCatholi c	view	reg ard in g the	conver t ib ility	of	b ein g	and	order, 	an d	also 	t hec onver tib ility 	of	or d er	and 	goodness .A ugusti n e	readi l y 	a ckno wledges	that	some in s tances	of	orde r	maybe be t t erorworse	than 	o thers ; 	but	an in s t a nce of	order	is	s aid	to	be	b a d,not	ju st 	in s ofar	a s	itis aninstance	of 	ord er,	but	r atheri nsofara s	it	is 	an	in sta nce 	ofo rd er 	th at isl ac kin g 	ahigher	o rmo re	fi ttin g k i nd	o f	o rder 	that 	ought	to	exi stbutd oes 	not. 	What 	mig ht 	be f itting ,	ord er ly,	and	thus	go od	i n	one	con tex t(i. e. ,	wit h in	the 	co nte xt	of	o ne	orde r ing )c a n 	t urn	out	to	be	unfi tt i n g, 	disorde rly,	a n dth u s	bad	in 	s ome 	oth e r 	cont ext( i. e.,	with in the co nt ext	ofso me	oth er 	or der ing). As	A ugusti ne	(1953 ,	ch. 23)	explains:[ A]	form	is	ca l le d ba d 	eit her 	in	compari sonw ithsome t hi ngm ore	h andso me or more	beautiful,	thi sform	b eingless,	that	gr eater,	not i n 	size	bu t	in co m eliness;	or be cause 	it	is	out of	harmo ny	wi th	the	t hing	to	w h i ch	it	is 	ap pli ed, 	so t ha t	it	seems En v i ronm en tal Jus tic e and C lim ate  Ch ang e: Assessi ng PopeBe ne di ct  XV I's E c ological  V isi on  fo r the Cathol ic Ch urch  i nt heUnitedS ta t e s, e di te d by  Ja me  Scha efer ,  an d Tobia s Winrigh t,L exin gt on  Books,  2013. ProQue st  Ebook Cen tr al,  http: / / ebookcen tral.proquest.com/lib/f o rdham-
	order whatsoever,	then	there	would	also	be	no	goodness	and	thus	no	being.	Once	again,	it_is	St.	Augustine	who	most	famously	elucidated	this	traditional	Catholic	view	regarding the	convertibility	of	being	and	order,	and	also	the	convertibility	of	order	and	goodness._Augustine	readily	acknowledges	that	some	instances	of	order	may	be	better	or worse	than	others;	but	an	instance	of	order	is	said	to	be	bad,	not	just	insofar	as	it	is an	instance	of	order,	but	rather	insofar	as	it	is	an	instance	of	order	that	is	lacking	a higher	or	more	fitting	kind	of	order	that	ought	to	exist	but	does	not.	What	might	be_fitting,	orderly,	and	thus	good	in	one	context	(i.e.,	within	the	context	of	one	ordering) can	turn	out	to	be	unfitting,	disorderly,	and	thus	bad	in	some	other	context	(i.e.,	within_the	context	of	some	other	ordering).	As	Augustine	(1953,	ch.	23)	explains:_[A]	form	is	called	bad	either	in	comparison	with	something	more	handsome	or more	beautiful,	this	form	being	less,	that	greater,	not	in	size	but	in	comeliness;	or_because	it	is	out	of	harmony	with	the	thing	to	which	it	is	applied,	so	that	it	seems_Environmental Justice and_Climate Change :_Assessing Pope Benedict XVI's_Ecological Vision for_the_Catholic Church in the United States, edited by Jame Schaefer, and Tobias Winright, Lexington_Books,_2013. ProQuest_Ebook_Central,_http://ebookcentral.proquest.com/lib/fordham-