Human life and relations cannot be either. Still, hierarchy must first be based on the fundamental equality of the human persons that it serves. The author then makes a distinction between functional equality and personal equality that will serve as the foundation of his whole thesis. This personal capacity does not mean that all are equally intelligent or good, only that they have the capacity to develop intelligence and goodness. Basic human rights, such as the right to life, follow from personal equality.
Functional equality is another matter.
Some functions demand that a person be not only competent, but also chosen. To maintain that justice demands the complete destruction of all hierarchy is not only naturally destructive, but also socially destructive. The author maintains that the only way for functional equality to actually promote personal equality is to remember that the function of office must serve the common good and the one exercising it must sacrifice himself or herself to this good. Justice in the Church therefore demands fidelity to the hierarchical nature of the Church as well as the caveat that this hierarchy must be a servant and victim in imitation of Christ. He explains that though there is a hierarchy of functions in every society, this hierarchy exists to encourage each of the members to take their full part in society.