Reading Fultin Sheen’s Treasure in Clay offers the reader many great insights. One of the best comes in the following quote:
The curious would like me to open healed wounds; the media, in particular, would relish a chapter which would pass judgment on others, particularly because, as a French author expressed it: [n]ous vivons aux temps des assassins–“we live in days of assassins”–where evil is sought more than good in order to justify a world with a bad conscience. (310)
This idea is salient on the question of social justice vs. individual justice, over which Sheen claims Vatican II was debated. Moderns have in large part discarded individual for social justice. In doing so, they can see the collective guilt of societies, but not the guilt of their own souls. To them, righteousness is something gained by being on the right side, not through individual deeds.
I recently finished reading Tyrants: A History of Power, Injustice, and Terror, by Walter R. Newell, and I highly recommend it to the student of history. Newell takes the reader on a curated journey through the history of Western tyranny (with the occasional detour to the East), treating in turn the ancient world, the birth of the modern state, and the revolutionary terror that that has reared its ugly head ever since the French Revolution. Along the way, Newell identifies three primary types of tyrants: the garden variety, the reformer, and (most salient of all) the millenarian.
The garden-variety tyrant is what perhaps springs immediately to mind when most people think of a tyrant: a ruler who wields absolute (or near-absolute) power for his own benefit, caring only about the good of the nation insofar as it contributes to his personal schemes. Examples include tyrants of early Greece (though some of these were perhaps constrained by the knowledge that ambitious fellow chieftains might try to dethrone them should they rule too immoderately), and some of the Roman emperors.