A useful framework for considering the interaction between the state and the
institutions of civil society is provided by the Roman Catholic concept of
subsidiarity. In order to lessen elitism and crony capitalism, it emphasizes the
value of strengthening local communities and restricting the role of the state.
Furthermore, subsidiarity offers a perspective on economic life that gives the
public good and small-scale business activity priority. Under this concept, the
state serves as a tool to advance the common good, safeguard human
rights, and uphold human dignity. According to the principle of subsidiarity,
such governmental responsibilities should be carried out as locally as
feasible as long as they can be done so effectively. Higher echelons of
government must step in when they can't (Zimmermann, 2019). “This
principle goes hand-in-hand with Participation, the principle that
all people have a right to participate in the economic, political and cultural
life of society, and in the decisions that affect their community”
(Zimmermann, 2019). The ultimate goal of subsidiarity is to create stronger
communities where the role of the government is one of social organization,
but not the only one. A well-ordered society, in the eyes of Catholics, is one
where organizations of all sizes, both holy and secular, public and private,
come together to serve the common good (Nixon, 2018).
Similarly, the covenant and sphere sovereignty from a Reformed
perspective also has ramifications for daily economic life. The fundamental
tenet of this framework is sphere sovereignty, which asserts that each
sphere of authority (such as the family, the church, the state, and business)
has certain duties and ought to function autonomously within its own sphere
of authority. Each sphere is in charge of carrying out its own distinct goals,
which are based on God's plans for creation (Mcilroy, 2003). According to this
paradigm, the economy is a separate sphere of authority with its own duties
and goals, independent of the interests of the state or any other sphere of
power. By preventing the concentration of economic power in the hands of a
select few, this can support the advancement of economic freedom (Mcilroy,
2003). Both of these ideologies provide social options to prevent crony
capitalism and rent-seeking. By keeping the state separated from every
single sphere in society, it provides a solution to economic challenges at the
lowest levels. Preventing this state/ government intervention and limiting big
government from the day to day activities of the population. In a country in
which big government continues to reach into individual liberties, it is
important to do our best to maintain separation. Nevertheless, politicians
and government officials will continue to infringe on the lives of average
Americans. According to Koyzis, there are two traditional Christian political
philosophies that can offer a non-ideological contrast to current political
systems. The Augustinian and Thomistic traditions represent these methods
(Koyzis, 2019). Politics, according to the Augustinian perspective, is a
necessary evil brought on by humankind's sinful nature. According to this
perspective, justice is essential for bringing society into line with God's will.
(Koyzis, 2019). According to Augustine, the ultimate goal of politics should be
to prevent evil and uphold order rather than to build a flawless society. The
Thomistic perspective, on the other hand, emphasizes the common good and
views politics as a natural component of human life. According to this
perspective, politics should work to advance the well-being of all members of
society, and this can only be done by valuing and upholding the inherent
worth of every individual (Koyzis, 2019). Based on these approaches by
Koyzis, and what we have seen from state intervention and the growth of big
government, a return to these traditional Christian political beliefs could help
us get over the constraints of modern political ideologies and offer a more
solid and long-lasting foundation for political thought and activity (Koyzis,
2019). Having the aforementioned concepts fresh, we can then promote
Koyzis thinking that the state has a specific task, which is to do justice in
God's world. This means that the state has a responsibility to ensure that
society is ordered in a way that reflects God's intentions for human
flourishing, and when dealing with the economic sphere, the state should
work to ensure that the rewards of economic activity are allocated in a way
that takes into account the contributions of each individual member of
society, only when called upon to do so. (Koyzis, 2019). Thomas Sowell, like
Koyzis, contends that measures taken to achieve cosmic justice may have
unforeseen effects, such as producing unintended beneficiaries or perverse
incentives (2001). Furthermore, Sowell contends that laws intended to
achieve cosmic justice, otherwise known as state interventionism, may have
a detrimental effect on personal freedom and accountability. According to
him, such policies foster an entitlement culture where people are taught to
depend on government assistance rather than take charge of their own lives
(Sowell, 2001). Moreover, he goes on to say that the ideals of individual
liberty, limited government, and the rule of law that served as the foundation
for the American Revolution have a different meaning today. Sowell argues
that the development of the welfare state and the growth of government
authority have weakened these foundations over time (2001).
How can we manage to balance state intervention with individual liberty,
limited government, and the rule of law?
How can we accept that we need government for specific services, but in
other spheres of our lives we must maintain autonomy?
These are not easy questions, but these are questions that must
be answered in order to create and promote proper policies for our
communities.
Sources:
Koyzis, D. T. (2019). Political Visions & Illusions (2nd ed.). Independent
Publishers Group (Chicago Review
Press). https://mbsdirect.vitalsource.com/books/9780830872060
Mcilroy, D. H. (2003). Subsidiarity and Sphere Sovereignty: Christian
Reflections on the Size, Shape and Scope of Government. Journal of Church
and State, 45(4), 739–763. https://doi.org/10.1093/jcs/45.4.739
Nixon, J. P. (2018). What is subsidiarity? U.S. Catholic.
https://uscatholic.org/articles/201809/what-is-subsidiarity/
Sowell, T. (2001). The Quest for Cosmic Justice. Simon & Schuster.
https://mbsdirect.vitalsource.com/books/9780743215077
Zimmermann, A. (2019). Catholic Social Teaching. Solidarity: The Journal of
Catholic Social Thought and Secular Ethics, 8(2), 3.
https://researchonline.nd.edu.au/cgi/viewcontent.cgi?
article=1120&context=solidarity
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