Catholic Faith and Reflections

Ever since the first social encyclical of the Church, written by Pope Leo XIII entitled Rerum Novarum, the principle of subsidiarity has been the one constant directive of the Church’s social doctrine. What is this principle, so important to the Church’s “social philosophy?”

One can say the principle of subsidiarity consists in the requirement that all societies of a superior order must adopt attitudes of help, support, promotion and development with respect to lower-order societies. Said differently, larger and broader social institutions must not usurp the responsibilities and rights of small social units. This principle, then, insists that government not take from families their rights and responsibilities, but rather support and develop them. Higher government can not usurp the rights and responsibilities of lower government.

Pope Pius XI in his social encyclical Quadragesimo Anno said, “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. For every social activity ought of its very nature to furnish help to the members of the body social, and never destroy and absorb them.”

The principle of subsidiarity, then, directs larger economic, institutional and legal institutions give assistance to smaller social groups and help them accomplish what is rightfully theirs to accomplish. Stated negatively, it prohibits the State from doing anything that would restrict smaller social structures (such as families and local communities) from exercising their freedom, initiative, and responsibilities.

The principle of subsidiarity is opposed to certain forms of centralization, bureaucratization, welfare assistance and the excessive presence of the State in public affairs. It protects individuals from abuses by higher social authority and requires those same authorities to assist individuals and small social groups to fulfill their duties.

This is all founded on respect for, and promotion of, the human person and the human family. It recognizes the responsibility of the State to step in to supply certain functions to ensure an environment in which the family and person can develop, but to do so only for as long as the need remains. State intervention in this way is always of an exceptional nature.

I know this sounds rather “heady” stuff, but it really is important to appreciate and understand, because it goes a long way in understanding why the Church involves itself in the political and social arenas: It is always to protect the human person and the family and the immediate social environment in which the individual and family exist.

For complete explanation of the principle of subsidiarity, refer to the Compendium of the Social Doctrine of the Church, Nos. 185-188.

The origin of the right to private property comes from an individual making a part of the earth his own by means of his work. With work and the use of one’s intelligence, an individual exercises dominion over the earth and makes it a good home. Private property assures a person of the exercise of his personal and family autonomy and is an extension of human freedom; it is one of the conditions for civil liberty. The Church’s social doctrine requires that ownership of goods be equally accessible to everyone, and that everyone become to some extent owners.

Christian tradition, though, has never recognized the right to private property as absolute and untouchable. This right exists within the context of the right of all to use of the goods of the earth; the right to private ownership is subordinate to the right to common use, i.e., that good are meant for everyone (universal destination of goods).

This right to private property, subordinate to the right to common usage, is further limited by the preferential option for the poor. This preferential option has a special primacy because it is an expression of charity. The preferential option for the poor essentially requires that we give particular concern and focus to the poor, the marginalized and all those living in conditions interfering with their human growth. It demands that the requirements of justice be tempered by charity. It at times requires we relinquish our private property to the poor.

For further discussion of this, refer to the Compendium of the Social Doctrine of the Church, Nos. 176-184.