We have been undertaking a study of the principles of Roman Catholic Social Thought and Teaching. Thus far, we have looked at the Dignity of Man and of the Common Good. Today we are going to look at the lesser-known concept of Subsidiarity. Although it may not be as well-known as the other concepts, it is just as important.
The third principle of Catholic Social Teaching is what has come to be known as “subsidiarity.” This principle is predicated on a particular understanding of the family and the state. “The family must necessarily have rights and duties which are prior to those of the community, and founded more immediately in nature.” (Rerum novarum, §13) The State does not have the right to intrude or exercise control over the family unless the latter finds itself in distress. It “is not to deprive citizens of their rights, but justly and properly to safeguard and strengthen them.” (Rerum novarum, §14)
Pope Pius XI recognized the value of small associations versus larger ones—“Just as it is gravely wrong to take from individuals what they can accomplish by their own initiative and industry and give it to the community, so also it is an injustice and at the same time a grave evil and disturbance of right order to assign to a greater and higher association what lesser and subordinate organizations can do.” (Quadragesimo anno, §79)
In Economic Justice for All, the US National Conference of Bishops also recognized the primacy of the family—“The long-range future of this nation is intimately linked with the well-being of families, for the family is the most basic form of human community.” (§93d) John Paul II argued in Centesimus annus that “a community of a higher order should not interfere in the internal life of a community of a lower order, depriving the latter of its functions, but rather should support it in case of need and help to coordinate its activity with the activities of the rest of society, always with a view to the common good.” (§48)
The Compendium of the Social Doctrine of the Church recognized subsidiarity as “among the most constant and characteristic derivatives of the Church’s social doctrine.” (§185) It helps to avoid centralization and increases respect for the human person, family, associations, and other intermediate organizations. (§187) It also recognizes there are certain functions for which the state is best suited, such as creating conditions of equality, justice and peace. (§188)
The principle of subsidiarity makes a very strong statement about the importance of the family. While it does not seek to dismiss the role of the state, it does seek to put it in its right place–after the family. The notion of the importance of the family over the state has been central to policy debates over the past number of decades. Particularly in the American system, we see distinctive support for the family by the conservative end of the spectrum and for the state by the liberal end of the spectrum. As the state becomes more liberal, it also becomes more powerful. In the recent past we have seen increasing intervention by the state in family matters. Whether it is in the matter of homeschooling in Germany, or the making of a teenage patient into a ward of the state in Boston, the state has been trying to take more control of what happens in society.
From a biblical perspective however, the family remains the basic social unit. Husbands, wives, and children are all given roles within the family in order to help in the normal functioning of it. The basic unit of the family, a company, or a local government should all be given primary responsibility for their well-being. It is only when they are unable or it is inefficient for them to undertake certain tasks should higher levels be brought into participate. One of the main arguments against a centrally planned economy is that those in the capital cannot possibly know each local situation. Because of this, they can only make generalized, non-specific policies, which may or may not be suitable for each local instance. Those who are at the most local level are often the best suited to understand the situation and to make recommendations going forward. This is not to say that they necessarily have all of the information or resources to undertake this, but this should be the starting point.
An example of this is the the Baptist form of organization. Baptist polity recognizes autonomy at the church level. It also recognizes that undertaking certain functions at that level may not be the most economical or efficient or the best stewardship of resources. Foreign and domestic missions are examples. Although they recognize missions as an integral part of the faith, it is difficult for a church of 50 people to sponsor a full time overseas missionary. Therefore, Baptist churches tend to come together in associations or conventions to pool resources which then can be implemented for such activities as missions. In the case of the Southern Baptist Convention, the ministries pooled together include sponsoring the International Mission Board, the North American Mission Board as well as a number of seminaries for theological and pastoral training. It would be difficult for most churches to undertake missions or intensive theological education on their own. Participation in the association or convention is purely voluntary and a church is free to remove its affiliation at any time, should its conscience dictate.
Subsidiarity may not be as well-known as the teachings on the dignity of man and the common good, but it is important to understand it. A mindset in which the family is the primary social unit will make different decisions than one in which the state has that role. The Bible does not necessarily dismiss the role of the state, but it does make the role of the family central to its teachings.