The first principle or characteristic that Maritain proposes as necessary for a new Christian civilization is the community element. That civilization is, or should be, communal implies that the specific purpose of civilization and political society is the common good. The common good cannot be reduced to the sum of individual goods, since the former have a pre-eminent place over the latter. While Maritain is concerned with the material and social conditions given to man so that he can “eat his bread with dignity,” it is quite clear that the common good is essentially a moral good, which is ultimately about freedom and virtue. The freedom and virtue to which the common good is ordered is not the ultimate goal of the human person, but is directed towards something better: "the temporal good of the person, the conquest of his perfection and his spiritual freedom". Much more could be said about this first characteristic, but I will focus on this communitarian element when I explain the personalist element, and what Maritain will call “the autonomy of the temporal order”. an authentic Christian temporal regime, that is, one that is personalist. A political society whose center of orientation is personalistic means that the temporal common good, although good in its order and necessary for man, is subordinated to a superior common good which properly belongs to the supra-temporal order. The common good of political society is an infravalent goal: it has its own specification and contains its own goodness by virtue of the fact that it is necessary for the moral and human development of man. The supernatural purpose of the human person transcends...... middle of paper...... The new Christianity will be a secular Christian conception of the temporal order, in contrast with the "sacral" order characteristic of medieval Christianity. He states that this supernatural ideal of a new humanism will not be «that of the sacred empire of God over all things, but the idea of ​​the holy freedom of the creature that grace unites with God... it will be a refraction of the Gospel in the social dimension - temporal life of man. This brings us back to Maritain's earlier conception of the integration of both freedom and grace within the very order of civilization, a vision of seeing the human person and political society in a way that is in opposition to both liberalism and an inhuman anthropocentric humanism. Rather, this secular Christian conception of the body politic will be an “integral, or theocentric, humanism,” a humanism rooted in a Christian anthropology of the incarnation..