The Church teaches that man is made for life in society, and that every community, the state included, exists to serve the good of the persons who belong to it. The common good names the conditions of that service, and subsidiarity names how larger and smaller communities stand toward one another within it.
In keeping with the social nature of man, the good of each individual is necessarily related to the common good, which in turn can be defined only in reference to the human person: Do not live entirely isolated, having retreated into yourselves, as if you were already justified, but gather instead to seek the common good together. By common good is to be understood "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily." The common good concerns the life of all. It calls for prudence from each, and even more from those who exercise the office of authority.
The common good is always oriented towards the progress of persons: "The order of things must be subordinate to the order of persons, and not the other way around." This order is founded on truth, built up in justice, and animated by love.
First, the common good presupposes respect for the person as such. In the name of the common good, public authorities are bound to respect the fundamental and inalienable rights of the human person. Society should permit each of its members to fulfill his vocation.
Second, the common good requires the social well-being and development of the group itself. Development is the epitome of all social duties. Certainly, it is the proper function of authority to arbitrate, in the name of the common good, between various particular interests; but it should make accessible to each what is needed to lead a truly human life: food, clothing, health, work, education and culture, suitable information, the right to establish a family, and so on.
Finally, the common good requires peace, that is, the stability and security of a just order. It presupposes that authority should ensure by morally acceptable means the security of society and its members.
Every human community needs an authority to govern it. The foundation of such authority lies in human nature. It is necessary for the unity of the state. Its role is to ensure as far as possible the common good of the society.
Authority is exercised legitimately only when it seeks the common good of the group concerned and if it employs morally licit means to attain it. If rulers were to enact unjust laws or take measures contrary to the moral order, such arrangements would not be binding in conscience.
"Participation" is the voluntary and generous engagement of a person in social interchange. It is necessary that all participate, each according to his position and role, in promoting the common good. This obligation is inherent in the dignity of the human person.
As far as possible citizens should take an active part in public life. The manner of this participation may vary from one country or culture to another. "One must pay tribute to those nations whose systems permit the largest possible number of the citizens to take part in public life in a climate of genuine freedom.
Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which "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 co- ordinate its activity with the activities of the rest of society, always with a view to the common good.
God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence.
The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order.
Is man made to live alone, and what does life as one body ask of its members and of those who govern?
In Genesis the Lord God says that it is not good for man to be alone and makes him a help like unto himself. Man is made for society from the beginning, before any state or law. It bears on the teaching that the human person is social by nature.
And the Lord God said: It is not good for man to be alone: let us make him a help like unto himself.
The saying in Proverbs is that where there is no governor the people shall fall, and that there is safety where there is much counsel. It names both the need of authority and the value of counsel. It bears on the teaching that authority exists for the good of the people.
Where there is no governor, the people shall fall: but there is safety where there is much counsel.
In 1 Corinthians the Apostle describes the Church as one body of many members, tempered by God so that the members might be mutually careful one for another, and that if one member suffers all suffer. It speaks of the Church, and the tradition applies the image to society. It bears on the teaching that the members share one another’s good.
For as the body is one and hath many members; and all the members of the body, whereas they are many, yet are one body: So also is Christ. For in one Spirit were we all baptized into one body, whether Jews or Gentiles, whether bond or free: and in one Spirit we have all been made to drink. For the body also is not one member, but many.
But our comely parts have no need: but God hath tempered the body together, giving to that which wanted the more abundant honour. That there might be no schism in the body: but the members might be mutually careful one for another. And if one member suffer any thing, all the members suffer with it: or if one member glory, all the members rejoice with it.
In Galatians the Apostle bids the faithful work good to all men, but especially to those of the household of the faith. Good done begins with those nearest and reaches all. It bears on the teaching that the common good extends to the whole human family.
And in doing good, let us not fail. For in due time we shall reap, not failing. Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.
In Romans the Apostle teaches first that we, being many, are one body in Christ, members one of another, and then that there is no power but from God, whose minister is a terror not to the good work but to the evil. The first part bears on the social bond, the second on authority ordered to the good.
For as in one body we have many members, but all the members have not the same office: So we, being many, are one body in Christ; and every one members one of another:.
Let every soul be subject to higher powers. For there is no power but from God: and those that are are ordained of God. Therefore, he that resisteth the power resisteth the ordinance of God. And they that resist purchase to themselves damnation. For princes are not a terror to the good work, but to the evil. Wilt thou then not be afraid of the power? Do that which is good: and thou shalt have praise from the same. For he is God's minister to thee, for good. But if thou do that which is evil, fear: for he beareth not the sword in vain. For he is God's minister: an avenger to execute wrath upon him that doth evil.
In Ephesians the whole body, compacted and fitly joined, increases by what every joint supplies, according to the operation in the measure of every part, in charity. Each member contributes according to its measure. It bears on the teaching that every part has its own work in the common good.
But doing the truth in charity, we may in all things grow up in him who is the head, even Christ: From whom the whole body, being compacted and fitly joined together, by what every joint supplieth, according to the operation in the measure of every part, maketh increase of the body, unto the edifying of itself in charity.
In Philippians the Apostle asks the faithful to be of one mind and one charity, to do nothing through contention or vainglory, and each to consider not his own things but those of others. It describes the disposition from which the common good is sought. It bears on the teaching that all take part in it.
If there be therefore any consolation in Christ, if any comfort of charity, if any society of the spirit, if any bowels of commiseration: Fulfil ye my joy, that you be of one mind, having the same charity, being of one accord, agreeing in sentiment. Let nothing be done through contention: neither by vain glory. But in humility, let each esteem others better than themselves: Each one not considering the things that are his own, but those that are other men's.
Acts describes the multitude of believers as of one heart and one soul, with all things common among them and distribution made to every one according as he had need. It is a picture of a community whose members care for one another’s needs. It bears on the teaching that the good of each is bound up with the good of all.
And the multitude of believers had but one heart and one soul. Neither did any one say that aught of the things which he possessed was his own: but all things were common unto them. And with great power did the Apostles give testimony of the resurrection of Jesus Christ our Lord: and great grace was in them all. For neither was there any one needy among them. For as many as were owners of lands or houses sold them and brought the price of the things they sold, And laid it down before the feet of the apostles. And distribution was made to every one, according as he had need.