On the State

COMPENDIUM

The State is the community of individuals and families united under a common authority and organized for the common welfare of all. Man is born into a family, and finds himself also incorporated into a community of families which is called the State. Man, therefore, who possesses rights and duties as an individual human being and as a member of a family, acquires further rights and duties as a member of the larger community or society which forms the State.

The State arises from nature, and is therefore part of the design of God, the Author of Nature, and, in this sense, a divine institution. God made man and implanted in his nature a tendency and need for association. Thus, as the family is necessary for the development and perfection of the individual, the State is necessary for the perfection of families. Both the family and the State are societies that arise from man's nature; they are, therefore, part of the design of the Author of man's nature, and willed by God in willing man's perfection, not merely as an individual, but as a social being.

The State is maintained by civil authority, which comes, not from the people, but from God. Civil authority is the right and the power which the State possesses to direct the conduct of its citizens, with the corresponding duty of obedience on their part. Without this authority, the State could not achieve its end, which is the common good of all its members. Pope Leo XIII writes: "This authority, no less than society itself, has its source in nature, and has, consequently, God for its author. Hence it follows that all public power must proceed from God; for God alone is the true and supreme Lord of the world. Everything, without exception, must be subject to Him, and must serve Him, so that whosoever holds the right to govern holds it from one sole and single source, namely God, the Sovereign Ruler of all." (Immortale Dei, §3)

The Church teaches that political authority is not created by the people, but to the people belongs the right to determine in what hands the authority, which comes from God, shall reside and how it shall be exercised. Men may choose what form of government they shall obey, whether it be monarchy, republic, or otherwise. The effect of the people's choice "is simply to mark out the ruler, not to give him authority to rule; it does not delegate the supreme power, but determines the person that shall wield it." (Leo XIII, Diuturnum illud)

From the fact that civil authority comes from God, it follows that the power that governs us is not that of our equals but of our superior. All duly constituted government, of whatever form, wields God's authority within its proper limit, and has a just claim to our homage, love, and service. The State, then, claims our allegiance, not as representing the collective will of the community, but as representing the divine authority. The motive and sanction of our obedience to the civil power is not the will of the people, but the will of God.

The end or purpose of the State is to secure the welfare of the people at large, or the common good. The individual must secure what he needs for his personal well-being, and the father must secure what is necessary for the well-being of the family. The State, then, must supply what the individual and the family cannot supply or cannot supply effectively. The State exists for the general or common good of its members and families, i.e. the welfare of the greatest possible number in the largest possible measure. The State, while benefiting the whole community, must especially protect the rights of the workers and the poor and provide for and promote their interests, since these "have no resources of their own to fall back on, and must chiefly depends upon the assistance of the State." (Leo XIII, Rerum Novarum)

The State secures the common good by preserving order, by protecting the rights of its citizens from danger from within and without, and by actively promoting the private initiative of individuals, families, and other groups. The first right and duty of the State is to preserve peace and order in the community and to secure to each and all their rights. Hence, the State possesses the right and the duty to make civil laws, to administer them, and to enforce them. The State must protect its people, not only against the incursions of nature, but also against invasion or molestation from without. Hence, the State has the right and the duty of maintaining an adequate defense force. Pope Pius XI writes: "The true aim of all social activity should be to help members of the social body, but never to destroy or absorb them. ... directing, watching, stimulating, restraining, as circumstances suggest and necessity demands." (Quadragesimo Anno, §80)

The State does not have absolute or unlimited authority. Its authority extends to what comes within its own proper sphere - the temporal sphere - in the attainment of its own proper end - the common good. State authority may neither supersede nor absorb all other authority, nor set aside the natural and supernatural rights of men, which cannot be surrendered. The State may not deprive men of their essential rights as human beings, as members of a family, or as children of God with a supernatural destiny. The State's sphere of action is limited to the temporal well-being of its subjects. The limits of the State's authority were made more clear when Jesus Christ established His Church, to whom He gave His own divine authority to secure the spiritual and eternal welfare of all men. Whatever pertains to the spiritual and eternal welfare of men is under the authority of the Church. The State which interferes in such matters and opposes or sets aside the authority of the Church is trespassing, and, since it is acting beyond its proper sphere, its authority loses sanction. Since States are bound to respect each other's authority, still more are they bound to respect the authority of the Church in carrying out her divine mission.

The State has authority to make and enforce laws which are necessary and helpful in attaining its end; but its laws must be in harmony with and unopposed to the already existing Natural and Divine Positive Law. The Natural Law is binding on all men, whether as individuals or in communities. The State, then, has no authority or power to change Natural Law. Civil Law, therefore, must recognize, harmonize with, and supplement the Natural Law. Furthermore, all men, both individually and collectively, are bound to observe the Divine Law as taught by Jesus Christ and His Church. Hence, the laws of the State may not render that duty difficult, much less impossible. God cannot give to a State the authority to contradict and oppose the authority of His Church.

The State has the right and the duty to intervene in the conduct and actions of its subjects when the common good requires it. The State may be obliged to restrict the freedom of individuals when that freedom would be used to injure the rights or others and interfere with the general good; but the State may not interfere in those rights which are essential and fundamental to human nature, e.g. the right to life, to marry, to rear a family, etc.

The two chief dangers to which the State is exposed are excessive interference and insufficient interference in human conduct in its relation to the common good.

Excessive interference arises from a false notion of the authority and function of the State. Some regard the State as a huge impersonal being, distinct from and above all, which, by its enormous powers and resources, can subvert everything and everybody to its own will and its own enrichment. The truth is that the State exists and holds its authority in order to supplement the efforts of the individuals and families forming the State. The State is the servant rather than the lord of all. That the individual exists only for the State, and not the State for the individuals, is a pagan theory, and must be rejected. Excessive interference is easily recognized in many instances: (1) interference with the institution and essential properties of Marriage as established by Natural Law; (2) interference with Christian Marriage, which is a Sacrament and is under the authority of the Church, legalizing divorce or dissolution; (3) State sterilization of defectives and others; (4) excluding religion from education, making it practically atheistic; (5) undue interference with parental authority; and (6) in certain countries, interfering with the essential rights of the individual.

Insufficient interference on the part of the State is the result of the false view that the State should not interfere with the private dealings and business of its subjects. It originated after the Reformation and was upheld by a certain school of economists. Such teaching is condemned by the Church. As Pope Leo XIII writes: "Whenever the general interest or any particular class suffers, or is threatened with mischief which can in no other way be met or prevented, the public authority must step in to deal with it." (Rerum Novarum, §36) There are many instances where the common good demands State intervention and where the State does nothing: (1) it fails to seek to remedy the evils and the injustice which foment class war and cause strikes; (2) it fails to check the manifest injustice of "sweating" in every shape and form; (3) it fails to promote a wider distribution of productive property; (4) it fails to check unscrupulous competition; (5) it fails to protect the weak against the domination and oppression of the few in the matter of agriculture, industry, and trade.

States, like individuals, are subject to the Natural Law and Divine Law; hence, they are bound to observe justice and charity to each other. Each State must respect the just rights of other States, and endeavor to observe peace with others. War may be necessary and justifiable when all other means of settling disputes have been tried and failed; but war is contrary to the Christian ideal. Wars are caused by putting national interests before the Law of God, by false and inordinate ambition, by unbounded commercial greed, by fostering of racial and religious hatreds, and by the immoral projects of selfish rulers and statesmen. War shall end, and peace reign, only when governments accept and act according to Christian principles. This will not come about until the people who form the State are educated to be true Christians individually, socially, and internationally.

Jesus Christ gave definite guidance to His followers on their civic duties when He said: "Render to Caesar the things that are Caesar's, and to God the things that are God's." (Matt. 12:21; Luke 20:25) He proclaimed Caesar's right to obedience and tribute, not as an independent or rival authority, but as representing in purely earthly affairs the Lord and Master of all. Christ Himself professed respect for Pilate for the power given him from above. (John 19:11) Therefore, the Christian must obey and respect civil authority. Nonetheless, in the things that pertain to God, we must render to God, and obey God rather than men. Hence, if civil law should attempt to violate Divine Law, we must reject it. The first of all man's relations and duties are those between his soul and God. Nothing may be allowed to interfere with or destroy that relationship. God's service must come even before that of the State. No power may take from man the right to know God and to follow conscience in His service. The words of Jesus Christ contain the basis of the constitution of Christian States, and, while they point out the necessity of civil obedience, they at the same time establish the act of freedom for all men.

CATECHISM

220. What is the State?

The State is the community of individuals and families united under a common authority and organized for the common welfare of all.

221. How does the State arise?

The State arises from nature, and is therefore part of the design of God, the Author of Nature, and, in this sense, is a divine institution.

222. By what means is the State maintained?

The State is maintained by civil authority, which comes, not from the people, but from God.

223. Have the people no part in setting up the authority of the State?

The Church teaches that political authority is not created by the people, but to the people belongs the right to determine in what hands the authority shall reside and how it shall be exercised.

224. What follows from the fact that civil authority comes from God?

It follows that the power that governs us is not that of our equals but of our superior; all duly constituted government wields God's authority within its proper limit, and has a just claim to our homage, love, and service.

225. What is the end or purpose of the State?

The end or purpose of the State is to secure the welfare of the people at large, or the common good.

226. How does the State promote the common good?

The State secures the common good by preserving order, by protecting the rights of its citizens from danger from within and without, and by actively promoting the private initiative of individuals, families, and other groups.

227. Has the State absolute or unlimited authority?

No. The State does not have absolute or unlimited authority. Its authority extends to what comes within its own proper sphere in the attainment of its own proper end.

228. Is the State at liberty to make and enforce any kind of laws, just as it pleases?

No. The State has authority to make and enforce laws which are necessary and helpful in attaining its end; but its laws must be in harmony with and unopposed to the already existing Natural and Divine Positive Law.

229. May the State interfere with the free actions and conduct of its subjects?

The State has the right and the duty to intervene in the conduct and actions of its subjects only when the common good requires it, providing it does not interfere in those rights which are essential and fundamental to human nature.

230. What are the chief dangers to which the State is exposed?

The two chief dangers to which the State is exposed are excessive interference and insufficient interference in human conduct in its relation to the common good.

231. What of excessive interference?

Excessive interference arises from a false notion of the unlimited authority of the State.

232. What of insufficient interference?

Insufficient interference on the part of the State is the result of the false view that the State should not interfere with the private dealings and business of its subjects.

233. Have States rights and duties to each other?

States, like individuals, are subject to the Natural Law and Divine Law; hence, they are bound to observe justice and charity to each other.

234. Did Jesus Christ give any guidance to His followers in the matter of civic duties?

Yes. Jesus Christ gave definite guidance on their civic duties when He said: "Render to Caesar the things that are Caesar's, and to God the things that are God's." (Matt. 12:21; Luke 20:25)