same inspiration. Notes 1 . EDITOR NOTE: This article was published as "The Issue of Church and State at Vatican II," Theological Studies 27 (December 1966): 580-606. As far as I know, it was never republished. 5 . EDITOR NOTE: To the traditional three supports for the political order-namely, truth, justice, and love John XXIII had added, according to Murray, the notion of freedom as essential for civic living (see 1963j, p. 613; 1964f, p. 62; 1966b, p. 574). 6 . EDITOR NOTE: Murray had strenuously rejected the notion that the full common good was rightly the concern of the modern state. The people had restricted the state to the public order portion of the common good, taking to themselves concern for the common good. That the terminology remained in Dignitatis and that Murray was forced here to curtail a broad interpretation of the state's legitimate concerns, indicates how much the Declaration was a compromise document and highlights the grounds out of which some argue that the Council did not repudiate the canonical argument for establishment. 10 . EDITOR NOTE: Murray's normal stylistic clarity appears here to have slammed against a conceptual wall. Obviously he is trying to make the case that ecumenical dialogue must move well beyond the virtue of tolerance, as he understood that term. Participants must approach those conversations with attitudes of equality and reciprocity, with humility and a willingness to learn from others. Murray had uncovered these virtuous attitudes in his study of modern democratic cultures.