JOURNAL of GEOGRAPHY, POLITICS AND SOCIETY

Journal of Geography, Politics and Society,
ISSN 2084-0497
Year II, no. 1(3), June 2012
[email protected]
IMPORTANCE OF STATE
IN THE CATHOLIC SOCIAL DOCTRINE
S t e f a n EW ERTOW SKI
Faculty of Theology; University of Warmia and Mazury; Olsztyn,
Poland
E-mail: [email protected]
Sum m ary: In 2 0 0 4 w h en P oland e n tered th e UE, th e
legal s ta tu s a n d th e social role of th e s ta te ch an g ed
considerably. The EU s tru c tu re s a n d in s titu tio n s to o k over
som e fu n c tio n s of th e s ta te to a g re a t ex ten t, especially in th e
fields co n cern in g settin g goals, c re atin g law a n d even
su p erv isio n of abiding law. U nfo rtu n ately , th is aim h a s n o t
b e en achieved. In order to achieve th is aim , th e EU w ould have
to reform th e jo b m a rk e t, ch an g e m e a n s of tra n s p o rt, b u ild u p
a solid energy m a rk e t, free th e c ircu latio n of sec u rities, reform
tra n s p o rt a n d teleco m m u n icatio n . In view of s u c h in te n tio n s,
w h a t will lie w ith in th e s ta te ’s com petency, how ever th e sta te
will be u n d e rsto o d ? The m ore so a s w ith th e Lisbon T reaty
deep en in g th e econom ic a n d legal in teg ratio n . It a p p e a rs th a t
after th is in te rn a tio n a l act, th e role of th e s ta te in creatin g th e
aim a n d decisio n -m ak in g h a s d im in ish ed to even a g re a ter
extent. O n th e o th e r h a n d , in th e n am e of h u m a n so lid arity
a n d creatin g a com m unity, th e re is a m o ral obligation in th e
form of „som e k in d of” loyalty to th e sta te . A reflection a n d
a sk in g q u e stio n s are n eed ed : is th e s ta te n e c e ssa ry ? Is th e
dem ocratic s ta te a g u a ra n to r of th e b ro a d e st in te re sts of its
citizens? A nd in o th e r w ords, does d em ocracy n e ed th e
te ac h in g of th e C h u rch ?. M oreover, th e in te g ra tio n p ro c e sses
are overlapped w ith th e com petition of v a rio u s p a rtie s a n d
policies co n cern in g th e role a n d ta s k s of th e sta te . The extrem e
p o sitio n s p o stu la te th e ab o lish m en t of th e s ta te in its
tra d itio n a l m eaning. We are facing a very im p o rta n t ta s k of
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stre n g th e n in g th e sta te . In th e light of th is we n eed to s ta r t
seeking w h a t c o n n ec ts people in th e s ta te from th e beginning.
We n eed to s e a rc h for w h a t h e lp s to create social a n d n a tio n a l
b o n d s. We n eed to c o n sid er th e following questio n : w hy is th e
s ta te n e ce ssa ry ? In s e a rc h of th e a n sw e r it is w o rth
con sid erin g th e teac h in g of th e C h u rc h w h ich s h a re s th e
experience a n d reflection on th e is s u e s of th e s ta te a n d civil
society. T his article a sp ire s to be involved in th e social
d isco u rse w hich p ro m o tes th e id eas, in d ic a te s th e level of
reflection a n d e n ab le s a m ore co n scio u s a n d resp o n sib le
decision-m aking.
K eyw ords: state, com m on good, teaching of the Church,
democracy, safety
I n t r o d u c t io n
In 2 0 0 4 w hen Poland en tered th e UE, th e legal s ta tu s
a n d th e social role of th e s ta te ch an g ed considerably. The EU
s tru c tu re s a n d in s titu tio n s took over som e fu n c tio n s of th e
s ta te to a g re a t ex ten t, especially in th e fields co n cern in g
se ttin g goals, c re atin g law a n d even su p erv isio n of ab id in g law.
For exam ple: „The m a in aim of th e Lisbon stra teg y [was] to
create in E urope, by 2 010, th e m o st com petitive econom y in
th e w orld” (The Lisbon strategy...). U n fo rtu n ately , th is aim h a s
n o t b een achieved. In o rd e r to achieve th is aim , th e EU w ould
have to reform th e jo b m a rk e t, ch an g e m e a n s of tra n s p o rt,
b u ild u p a solid energy m a rk e t, free th e circu latio n of
sec u rities, reform tra n s p o rt a n d teleco m m u n icatio n . In view of
s u c h in te n tio n s, w h a t will lie w ith in th e s ta te ’s com petency,
how ever th e s ta te will be u n d e rsto o d ? The m ore so a s w ith th e
Lisbon T reaty deep en in g th e econom ic a n d legal in te g ra tio n 1.
LThe Lisbon Treaty(initially known as the Reform Treaty) — s an international
agreement that amends the two treaties which form the constitutional basis of the
European Union (EU). The Lisbon Treaty was signed by the EU member states on
13 December 2007, and entered into force on 1 December 2009. It amends the
Treaty on European Union (TEU; also known as the Maastricht Treaty) and the
Treaty establishing the European Community (TEC; also known as the Treaty of
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It a p p e a rs th a t after th is in te rn a tio n a l act, th e role of
th e s ta te in creatin g th e aim a n d d ecisio n -m ak in g h a s
d im in ish ed to even a g re a te r exten t. O n th e o th e r h a n d , in th e
n a m e of h u m a n solidarity a n d creatin g a com m unity, th e re is
a m oral obligation in th e form of „som e k in d of” loyalty to th e
sta te . A reflection a n d a sk in g q u e stio n s are needed: is th e
s ta te n e ce ssa ry ? Is th e dem ocratic s ta te a g u a ra n to r of th e
b ro a d e st in te re sts of its citizens? A nd in o th e r w ords, does
dem ocracy n eed th e te ac h in g of th e C h u rc h ? (Zięba 1997).
M oreover, th e in teg ratio n p ro c e sses are overlapped w ith th e
com petition of v a rio u s p a rtie s a n d policies co n cern in g th e role
a n d ta s k s of th e s ta te . The extrem e p o sitio n s p o stu la te th e
a b o lish m en t of th e s ta te in its tra d itio n a l m ean in g . T here are
som e convictions th a t free m a rk e t is a sufficient fo u n d atio n of
th e p rin cip les of social life. Lim ited s ta te in terv en tio n ism w as
allow ed by J o h n Paul II a n d in view of lib eral n o tio n s th is
see m s to be a clever co m p lem en tarity p ro p o sal of th e s ta te a n d
m a rk e t (C entesim us annus: 38).
Zbigniew R om aszew ski noticed th a t som e m a tte rs in
P oland are d ealt w ith in s u c h a w ay th a t own s ta te is tre a te d
a s a n enem y a n d he adds: „In m ed ia we c a n find o u t th a t
p aying ta x e s does n o t c o n trib u te to o u r com m on in v e stm en ts
a n d com m on m a tte rs, b u t it is a n a b s tra c t ta x office w hich
ta k e s o u t o u r m oney. / . . . / . We are facing a very im p o rta n t
ta s k of stre n g th e n in g th e sta te . B ecau se o u r s ta te is su b je c t to
a sy ste m a tic d isru p tio n ”(R om aszew ski 2009). In th e light of
th is we need to s ta r t seeking w h a t c o n n ec ts people in th e s ta te
from th e beginning. We need to s e a rc h for w h a t h e lp s to create
social a n d n a tio n a l bo n d s. We c a n n o t yield to p re s s slogans:
“Poland to exchange”? (C zapliński 2009). We n eed to c o n sid er
th e following question: w hy is th e s ta te n e ce ssa ry ? So-called
“political indifference” is a political stan c e ; therefore it is a
m y th a n d illusion of n e u tra lity a s well a s a d en ial of civil
a ttitu d e (Strzeszew ski 1990). In s e a rc h of th e a n sw e r it is
w o rth con sid erin g th e te ac h in g of th e C h u rc h w hich s h a re s th e
experience a n d reflection on th e is s u e s of th e s ta te a n d civil
society. The te ac h in g of th e C h u rc h , d esp ite th e fact th a t it
Rome). In this process, the Rome Treaty was renamed to the Treaty on the
Functioning of the European Union (TFEU).
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orig in ates from th e theological a n d ecclesial reflection, h a s a
u n iv e rsal c h a ra c te r a n d ability to in sp ire political a n d eth ical
p ro jects in th e d im ension of th e n a tio n a l a n d in te rn a tio n a l
co m m unities. It is th e w ay to la u n c h social is s u e s on
c o n tem p o rary political c o m m u n ities w ith in th e fram ew o rk of
in teg ral developm ent (Taso 2011)2.
T his article a sp ire s to be involved in th e social d isco u rse
w hich p ro m o tes th e ideas, in d ic a te s th e level of reflection a n d
e n ab le s a m ore co n scio u s a n d resp o n sib le decision-m aking.
C om m on good
U ndoubtedly, m u c h d e p en d s on th e n o tio n of th e s ta te
w hich n e e d s to be realised or not, w hich m odel of th e s ta te is
accep ted by th e m ajority of citizens. Also w hich dem ocratic
c o u n try is th e re a d e m an d for? E ith e r m ore oligarchic or
w elfare s ta te or s u c h w hich e n ab le s th e creatio n of n etw o rk s of
v a rio u s k in d s of n o n -g o v ern m en t initiatives? Roughly, it
c o n ce rn s th e scope of th e co m p eten ces of th e s ta te , a n d th e
s ta te being u n d e rsto o d a s a political co m m u n ity in view of all
civil activities. The s ta te a s a political co m m u n ity is a dynam ic
reality, being c o n tin u o u sly c re ate d a n d su p p o rte d , a ssu m in g
v a rio u s in s titu tio n a l s tru c tu re s en ab lin g th e realizatio n of set
goals. R egardless of th e scope a n d d e p th of th e in s titu tio n a l
p re sen c e of th e sta te , th e perfection of legal reg u latio n s, ty p es
of p ro p erty relatio n s, it c a n be s ta te d th a t th e s ta te is needed,
th a t it is a com m on good a s long a s it h e lp s a n d e n a b le s th e
citizens to realize th e ir p e rso n a l goals. A ctivities m obilizing
citizens, stim u la tin g th e social involvem ent a n d developm ent
o p p o rtu n ities a s well a s m u ltiple cooperation a t different levels
are req u ired (Król 1989)3. N arrow ly u n d e rsto o d ideologies of
2 „Promotion of human, global and social development as Benedict XVI suggests
depends especially on the possibilities of making good choices. A real democracy
and social development appear where the scope of available choices widens and
where natural and social environments are satisfactory and above all, where there are
more possibilities of making humanly good and just choices and where the number
of institutions protecting and promoting collective and relational goods is
increasing”.
3 „National awareness (besides legal awareness) is the most important element of
political culture of particular citizens in a democratic system. National awareness is
- in other words - the proper treatment of the relations between the wholeness such
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th e s ta te ’s in te rp re ta tio n n eed to be given a critical ju d g e m e n t
a n d if it is possible th ey n eed to be n e u tralized . In th e
p re sen c e of to ta lita ria n th re a ts , th e re is alw ays a n alternative;
th o u g h it is n e c e ssa ry to p ro n o u n c e for a p e rso n al option an d
therefore th e m o st dem ocratic a n d ancillary to every citizen
a n d n o t only to political elites. The aim is also to avoid
m arg in alizatio n of g ro u p s a n d v ario u s people.
The s ta te is a sovereign, m o ral a n d eth ical co m m u n ity of
p e rso n s - citizens (Castelli 2011)4 h av in g a t its d isp o sal
n e c e ssa ry m e a n s a n d in s titu tio n s in o rd er to realize com m on
good (Kondziela 1972)5. T h a t m e a n s th a t th e s ta te o riginates
from or is fou n d ed on th e b a sis of h u m a n a n d social n a tu re
a n d w ith o u t th e s ta te people w ould achieve th e se goals w ith
g re a te r difficulties or m ig h t n o t achieve th e m a t all.
J o h n P aul II w rote in h is encyclical: “A b a sic sen se of
th e s ta te ’s existence a s a political co m m u n ity d e p en d s on th e
fact th a t th e whole society - a given n a tio n - b eco m es th e lord
a n d m a s te r of th e ir fate. T his se n se is never realized b e ca u se
in s te a d of exercising a u th o rity w ith a m o ral p a rtic ip a tio n of
th e society or n a tio n , we are w itn e sse s of th e a u th o rity being
im posed on th e re s t of th e m em b ers of th is society by a
specific group. T hese m a tte rs are very im p o rta n t in o u r epoch
in w hich social a w a re n e ss of people h a s in c re ase d significantly
a n d to g eth er w ith it also th e need of a n a d e q u a te p a rtic ip a tio n
of th e citizens in th e political life of th e com m unity. At th e
sam e tim e we c a n n o t forget a b o u t th e real co n d itio n s in w hich
p a rtic u la r n a tio n s are s itu a te d a n d th e n eed for flexible pu b lic
a u th o rity . T here are im p o rta n t m a tte rs from th e p o in t of view
of th e developm ent of m a n h im se lf a n d v ersatile developm ent
of m a n k in d ” R edem ptor hom inis (17). In th e social te ac h in g of
as the state and parts such as interests of particular individuals or social groups. The
problem is included in the word >>proper<< “.
4„Citizenship is not just a status or something codified or meant to be codified. It is
rather an ideal which is aimed at, a clear project of human coexistence. It means life
“with” others and “for” others”.
5 “If common good can be defined as: „social and moral value whose content is the
fullness of personal development of all the members of society realized by all of
them jointly based on natural human properties and institutional conditions, then the
state is the most widely organized union of people on a given territory who,
according with the norms originating from human nature, have been obliged to
cooperate over the realization of the highest social value which is common good”.
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th e C h u rc h th e s ta te a s com m on good (public good) is n o t a
k in d of h ig h e r being w hich for its la stin g a n d realizing
im m a n e n t aim s m ay sacrifice people a n d violate th e ir rig h ts.
T here are s itu a tio n s w h en som e rig h ts m ay be tem p o rarily
su sp e n d e d , how ever th e y c a n n o t be com pletely ab o lish ed , e.g.
in th e n a m e of ra iso n d ’etat. Ignoring th is “teac h in g ” re s u lts in
se rio u s c o n se q u e n ce s of violating a n d deform ing th e sh a p e of
th e s ta te a s a com m on good. P erso n alistic n o tio n of th e sta te ,
a s a com m on good, a im s a t p re se n tin g s u c h a social th eo ry
w hich favours p e rso n al a n d m oral developm ent of m a n in h is
c u ltu ra l activity a s well a s in social a n d econom ic prom otion
am ong com petitive su b je c ts on n a tio n a l, EU a n d global m a rk e t
(Z a m a g n i 2003; G e n t i l i 20 0 3 )6. C om m on good of th e
s ta te for th e good of people, for th e s u b je c ts in th e ir v ersatile
activity a p p e a rs a s a n executive norm . S u c h vision of th e s ta te
c re a te s th e o p p o rtu n ities for social involvem ent, in c re ase in
th e level of resp o n sib ility a n d m o ral d u ty of p a rtic ip a tio n in th e
b u ild in g of th e sta te . The no tio n of th e s ta te u n d e rsto o d in
s u c h a w ay does n o t exclude th e cooperation w ith in th e EU
w here protectio n ism a n d p a rtic u la rism of th e s ta te ’s in te re st
m u s t be lim ited. The ability to s u c h a cooperation m ay prove a
g re a te r m a tu rity a n d social a w a re n e ss of th e g o v ern m en ts an d
citizens, a degree of in te rn a tio n a l correlatio n for all th e fate of
th e EU w hich in p ractice is c o n sta n tly verified7. The s ta te is
n eed ed b e c a u se it is resp o n sib le for th e sh a p e of social policy
a lth o u g h it sh o u ld avoid w riting detailed sce n a rio s of
6 According to the scholar we should aim at such a model of the market which by
humanizing the economy would be capable of efficient creation of wealth shared
according with political pattern and it would not exclude business entities but
operating non profit and also create the market where the consumer would be the
bearer of rights and would participate in the process of production: S. Z a m a g n i.
“Antipersonalistic notions are: Nietzsche’s theory of superhuman negating the
individual dignity of all huan beings, Marxism which makes the person an effect of
social relations; Freud’s psychoanalysis leading the person to unconscious psychical
mechanisms, holistic ambientalism which reduces the person to nature, leveling
hime with others, >>not human beings, living<<; structuralism which breaks down
the person coming him down to more elementary structures from which he would
originate. This is modern polytheism. And this polytheism always reflects the
disadvantages of society dominatem by utilitarianism, technocracy and unification”.
7 C. Gentili notices: „the totality of conditions, institutions and social devices
necessary to realize personal common good can be defined as institutional common
good”.
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developm ent d u e to th e fact th a t it w ould re stric t th e freedom
a n d s u p p re s s th e civil initiatives. Firstly, th e s ta te w a rn s
a g a in st th re a te n in g crises, alleviates th e conflicts a n d
d iso rd e rs a n d th e n it g e n e ra te s th e developm ent by creatin g
o p p o rtu n ities. In th e conflicts of in te re sts it re g u la te s th e
e n title m e n ts a n d m a in ta in s th e possibilities of realizing th e
in teg ral good. From th e p o in t of view of social science of th e
C h u rc h th e s ta te realizes th e policy a s “a sen sib le care for
com m on good” Laborem exercens (20).
P r in c ip le o f s u b s id ia r it y
The principle of su b sid ia rity h a s b een a p e rm a n e n t
elem en t of th e social te ac h in g of th e C h u rc h sin ce th e te ach in g
of Leon XII R erum novarum (1891) a n d P iu s XI Q uadragesim o
anno (1931). The principle of su b sid ia rity is a directive of
cooperation a n d a principle of a c o n scio u s rejectio n of a n
a b so lu te com petitiveness. In XIX c e n tu ry th e re w as a
conviction sim ilar to D arw in’s th e o rie s th a t th e w eak m u s t give
w ay to th e stro n g e r a n d th a t th e stro n g e st will survive. The
Pope P ius XI in d ic a ted th a t n e ce ssity for being g uided by
eth ic s in social a n d econom ic life. It c a n be u n d e rsto o d a s a
co n scio u s auxiliary activity (subsydium ) for th o se w ho c a n n o t
help th em selv es in o rd e r to re a c h th e level of sufficiency by
th e ir w ork. C onsequently, it p ay s off to everyone. New social
o rd e r w hich in clu d ed th e m otives of ju s tic e a n d love sh o u ld be
b u ilt on th e b a sis of su b sid iarity . The principle of su b sid ia rity
re s u lts from th e social n a tu re of m a n , h is abilities to
cooperate, co-responsibility a n d even re sp e c t for h u m a n
dignity a s nobody, no su b je c t c a n be rep laced in th e ir activities
a n d in th e scope w hich lies w ith in th e ir capabilities. However,
th o se w ho hold p ro m ises of developm ent - p rivate a n d pu b lic
sec to r - m u s t be su p p o rte d in v a rio u s w ays8. In encyclicals it
is often m en tio n ed th e s u b je c ts of h ig h e r level have a d u ty of
help to w a rd s th e su b je c ts of lower level. It m ay be econom ic
b u t also legislative a n d in s titu tio n a l help a n d also p ro tectio n of
8 „The development of social initiatives going beyond national spheres creates new
field for active presentce and direct activity of citizens completing the functions
performed by the state”: Acta Apostolicae Sedis 23 (1931) 203.
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th e life sp ace of th e sm allest a n d th e w e ak e st social
c e lls /u n it9.
T his principle s e ts a co u rse of action; how ever a n effort
a n d a fair ju d g m e n t are n e c e ssa ry in applying it. It h a p p e n s
th a t th e s ta te m u s t lim it its d e m a n d s in o rd er to en ab le th e
activity. To achieve th is th e s ta te c re a te s a p p ro p ria te
in s titu tio n s a n d p ro c e d u re s b u t a t th e sam e tim e it does n o t
lim it anyone in prom oting a n d applying th e principle of
su b sid ia rity w ithin th e fram ew ork of v a rio u s fields of social
a n d econom ic life. J o b m a rk e t is a special a re a a n d sh o u ld be
given special care. The s ta te h a s a d u ty to s u p p o rt active
policy of em ploym ent. It is n o t a b o u t th e d irect e n su rin g of
jo b s to everyone b u t som e k in d of re q u ire m e n ts to w ard s
w rongful re d u n d a n c ie s, s u p p o rtin g in itiativ es a n d creatin g
co n d itio n s providing w orkplaces. W hat is cru cial h ere is th e
cooperation a n d ag reem en t w ith th e tra d e u n io n s. In th e tim es
of crisis help sh o u ld be m ore specific a n d even direct. It sh o u ld
be ad d ed th a t b o th a n excessive p ro tectio n of th e s ta te a n d a
com plete w ith d raw al for th e benefit of a n extrem e econom ic
liberalism are h a rm fu l a n d indicative of in co m p eten ce of th e
s ta te of its lack. S u p p o rtin g th e initiative a n d its legal
pro tectio n of th e s ta te lies on th e b o rd e r of econom ic freedom ,
e n te rp rise su p p o rt (C entesim us annus: 15). S u c h a p p ro a c h to
social policy c re a te s a field of creativity in achieving th e w elfare
of societies. A nd h ere em erges th e m a in value w hich sh o u ld be
p ro te c ted a n d w hich in social life is m a n h im self (C entesim us
a n n u s : 32).
B oth EU a n d n a tio n a l in s titu tio n s c an m ak e u s e of th e
principle of su b sid ia rity a n d it is widely u s e d in th e co n d itio n s
of th e crisis of m o n etary sy stem a n d also m ak e u se of th e
s u p p o rt of specific b ra n c h e s of in d u stry . E conom ic in s titu tio n s
are e sta b lish e d in o rd e r to serve in d iv id u al people a n d even
c o rp o ra tio n s ta k in g co m m u n a l n a tu re in to co n sid eratio n . It
9 Pius XI, Encyclical Quadragesimo anno 79; John Paul II, Encyclical Centesimus
annus 48; Katechizm Kościoła Katolickiego: „ Socialization also brings dangers and
threats. Too far-fetched intervention of the state may threaten personal freedom and
initiative. The teaching of the Church worked out the principle called the principle
of subsidiarity. According with it >>society of a higher rank should not interfere
with the internal affairs of the society of a lower rank depriving it from competences
but it should rather support it when necessary and help to coordinate its activities
with the activities of other social groups for common good<<” : (KKK1883).
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m u s t be rem em b ered th a t in case of ta x es a n d b u d g e t s ta te s
p u rs u e th e ir own policy th o u g h co o rd in ated w ith th e EU. The
m o st com m on m otive of th e s ta te ’s activity is “a n in te n tio n ”, a
will to p u rs u e a policy p ro tectin g w orkplaces, a m a terial
prom otion of citizens. T hese are th e ta s k s a n d co m p eten ces of
th e s ta te , especially w h en it c o n ce rn s th e p ro tectio n of th e
w eakest. It is definitely m ore d e ce n t to s u p p o rt b u s in e s s e s
ra th e r th a n to organize social help for th e unem ployed. W hen
th e re is a conflict betw een order, econom y a n d help sensible
a n d w ise activities are req u ired . Solidarity a n d su b sid ia rity
m u s t be com plem entary, otherw ise local or in d iv id u al in te re st
will prevail. J o h n P aul II, th e Pope of social teac h in g an d
p ro tectin g h u m a n dignity w rote: “The s ta te sh o u ld also
in terv en e w h en specific s itu a tio n s evoked by th e existence of
m onopoly c a u se a stoppage a n d c reate som e o b stacles for th e
developm ent. However, b e sid e s th e fu n ctio n of h arm o n izin g
th e developm ent a n d directing it, th e S ta te , in specific
situ a tio n s,
m ay
perform
som e
s u b s titu te
fu n c tio n s”
(C entesim us annus: 48). T he key to u n d e rs ta n d th e in te n tio n s
a n d p a p a l te ac h in g is th e fu n ctio n of “h a rm o n izin g ” an d
“developm ent”. Social te a c h in g of th e C h u rc h is in sp irin g for
th e th e o re tic al reflection, w orking o u t lead in g id e a s an d
s u p p o rtin g th e p ossibilities of local a p p licatio n s (O solidarne
społeczeństw o...).
W ithin th e fram ew ork of E u ro p ea n U nion in s titu tio n s,
su b sid ia rity is re g u la ted by law s a n d ag reem en ts. T his
principle does n o t w ork au tom atically , th erefo re a d isp u te or
even conflict is possible a n d th ey m ay en d w ith a c o u rt
a rb itra tio n w h en it com es to legitim acy a n d size of a provided
aid. T his practice in d ic a te s th a t in m a n y c a se s th e a rb itra tio n
is inevitable.
S e c u r it y a n d b a s ic f r e e d o m s
An in d e p e n d e n t sta te , how ever it b u ild s th e co n d itio n s
of sec u rity in th e system of EU m em b er s ta te s , v a rio u s alliance
stra teg ies, c a n n o t om it th e d u ty of care of in te rn a l a n d
e x tern al sec u rity of th e citizens. People organize th em selv es
in to a n a tio n a l com m unity, w hich m ay be a m o n arch y ,
rep u b lic or federation, b u t first of all in o rd er to realize
com m on goals. The s ta te is a sovereign co m m u n ity a n d w ithin
a sovereign decision it m ay sh ift som e of its co m p eten ces for
22
th e benefit of in te rn a tio n a l com m unity. T h a t is th e w ay in
w hich EU tre a ty a g re em e n ts b a se d on m u tu a l ag reem en t
function. Sovereignty is th e n se c u re d a s long a s th e re is a
possibility of its execution a t le a s t in th e form of w ith d raw al of
th e approval co ncerning som e or all co m p eten ces. One of th e
ch ief rig h ts a n d co m p eten ces is to organize defence a g a in st
in te rn a l a n d
e x tern al th re a ts . The s ta te
safeg u a rd s
in te rn a tio n a l o rd e r w hich does n o t exclude a n d on th e
c o n tra ry it a s s u m e s th e cooperatio n of n a tio n a l en tities. In th e
n a m e of sec u rity th e p ro sp e rity of o th e r n a tio n s sh o u ld be
strived for d u e to th e fact th a t a p ro sp e ro u s n e ig h b o u r w ho is
econom ically stab le a n d developing fo sters th e c o n stru c tio n of
peace conditions. “A com m on good of one n a tio n is co n n ected
w ith a com m on good of th e w hole h u m a n fam ily”(Pacem in
terris: 55). “Com m on re sp e c t for ru le s w hich in sp ire legal o rd er
com plying w ith m o ral o rd er is a n e c e ssa ry con d itio n for th e
d u rab ility of in te rn a tio n a l coexistence. S earch in g for su c h
d u rab ility h a s c a u se d a g ra d u a l a p p e a ra n c e of so-called law s
of n a tio n s ” (Pacem in terries: 55). R egardless of th e q u ality an d
c o n te n t of th e conflicts, social te ac h in g of th e C h u rc h in d ic a tes
th e v a lu es of legal order. It g u a ra n te e s peace, seek in g re d re ss
of a w rong, is th e fo u n d atio n of exiting from conflicts an d
agreem ent. The ap p licatio n of force, especially “arm ed a tta c k is
im m oral by n a tu re . In case of s u c h a trag ic conflict o ccu rrin g
th o se ru lin g th e a tta c k e d s ta te have th e rig h t a n d d u ty to
organize th e defence, also by m e a n s of th e u s e of w eap o n s”
(KKK 2265). The ap p licatio n of force is re g u la ted by conditions.
It c o n ce rn s th e size a n d d u rab ility of th e dam age a s well a s th e
s itu a tio n w h en all th e re so u rc e s have b een e x h a u ste d ta k in g
th e c o n se q u e n ce s of force ap p licatio n in to co n sid eratio n .
N othing will relieve th e g o v ern m en ts from th e resp o n sib ility
a n d u se of p ru d e n c e. T here is no place h ere for “j u s t w ar”,
b e c a u se it is a n a b so lu te d u ty of th e s ta te to defend th e
in n o cen t. The rig h t to defence is a n a tu ra l right. The aim is to
bu ild a n d sec u re peace. In th is m a tte r th e C h u rc h striv es to
cooperate w ith in te rn a tio n a l in s titu tio n s a n d also w ith
p a rtic u la r c o u n trie s, w hich is proved by th e Pontifical C ouncil
Iu stitia et Pax. As far a s possible th e C h u rc h p a rtic ip a te s in
th e h u m a n ita ria n a n d p eacekeep in g m issio n s. The real
problem is th e fact th a t no s ta te c a n allow u n lim ited n u m b e rs
of im m ig ran ts.
23
The rich citizens c an organize th e ir in te rn a l sec u rity on
th e ir own b u t th ey are u n a b le to e n su re th e ir sec u rity on th e
field on in te rn a tio n a l conflicts. R epeatedly, th e s ta te itself
m u s t seek cooperation w ith o th e r s ta te s in o rd e r to cope w ith
th e th re a ts e.g. terro rism . T his is a n id ea of so lu tio n s
d e m o n stra tin g solidarity a n d m u tu a l creatio n of peace
co n d itio n s in th e w orld. N ow adays m u tu a l d e p en d e n c es in th e
global sy stem are noticeable.
Social te ac h in g of th e C h u rc h m a k e s s u c h a reflection
on th e ta s k s of th e s ta te so th a t it serv es people. T his social
p h ilosophy is realistic th u s it c o n sid e rs co n d itio n s a n d social
n a tu re of m a n w ho u n fo rtu n a te ly falls into v a rio u s conflicts.
T hey have individual or collective c h a ra c te r. T he p e n al sy stem
forcing th e citizens to obey th e law a n d social o rd er is a m u st.
However, social te ac h in g of th e C h u rc h in d ic a te s th e p rin cip les
a n d therefore it also w a rn s a g a in st desp o tic s ta te , d o m in ated
by ideology a n d th erefore th e aim of th e s ta te is “th e activity
for th e benefit of com m on good a s >>m oral pow er b a se d on
freedom a n d co n scio u s of th e b u rd e n of accep ted duty<<”(KKK
1092)10. O bviously, th e s ta te ’s pow er sh o u ld n o t replace
anybody in c re atin g m oral o rd er w hich lies in th e scope of
re sp o n sib ilities of fam ilies, religious co m m u n ities b u t it sh o u ld
s u p p o rt a n d p ro te c t th e b a sic social order. W hen it is
n e c e ssa ry th e s ta te p ro te c ts th is o rd e r by m e a n s of legal
reg u latio n s. In te rn a l sec u rity e n c o m p a sse s e.g. fight ag ain st
c o rru p tio n of p u blic a u th o ritie s. J o h n P au l II p a y s a tte n tio n
th is (Solicitudo rei socialis: 44; C en tesim u s annus: 48).
C o rru p tio n u n d e rm in e s tr u s t, prevails p a rtic u la r in te re st over
com m on good. It is a violation of ju s tic e . “The s ta te serv es th e
citizens a s a n a d m in is tra to r of n a tio n a l w ealth w hich sh o u ld
be u s e d for th e com m on benefit”(Jo h n P au l II 1998). The
practice of excessive b u re a u c ra c y , im p erso n al fu n ctio n alism is
c o n tra ry to th is vision. Fulfilling th e se ta s k s is n o t easy, it
re q u ire s a c o n s ta n t vigilance a n d co rrectio n s in th e p laces
w here it is n ecessary . S ecu rity is also a n in te rn a l control of th e
a b id an c e by legal norm s.
10 “If the human law has characteristics of law, then it is in accordance with the
reason. Then it is clear that it originates from perpetual law. If it is not in accordance
with the reason, then it is called dishonourable law. In this case there are no essential
legal attributes, but it is a form of violence: Thomas Aquinas , Summa theologiae, I­
II, 93, 3, ad 2 (KKK, 442).
24
The integrity of bu ild in g th e sec u rity in th e s ta te sh o u ld
in clu d e m oral order. It h a s th e d im en sio n of th e accep ted
h ie ra rc h y of valu es. It w as alread y ta u g h t by J o h n XXIII in th e
encyclical Pacem in terris (1963). The sy stem of v a lu es lies a t
th e fo u n d atio n of dem ocracy, solidarity, ju s tic e a n d a s a re s u lt
also security. D em ocracy is b a se d on th e people of conscience;
people w ho have a defined sy stem of v alu es. The c re atio n of
n a tio n a l co m m u n ity is p a rtia l w ith o u t th e sh a p in g of m en tality
a n d m oral p rin cip les re a ch in g conscience (Jareck i 1990). The
re sp e c t for h u m a n dignity, h is freedom a n d en titlin g rig h ts lie
in th e o rd er of m oral rig h t a n d p ro p e r an th ro p o lo g y (Scola
2003). T h a t is th e w ay to b u ild a co m m u n ity a n d th e
s ta n d a rd s of proceedings. O therw ise, th e social system
a s s u m e s th e sh a p e of “police s ta te ”. M oral o rd e r tra n s p o s e s
in to social life a n d th e s ta te sh o u ld s u p p o rt it (Mater et
m agistra: 205-208).
F a m ily
W hat good in social life is fam ily? The b a sic one,
re su ltin g from th e social n a tu re of
m an! In th e social te ac h in g of th e C h u rc h fam ily h a s a priority
before th e society a n d th e s ta te itself. It ste m s from th e fact
th a t th e repro d u ctiv e n a tu re of fam ily e n s u re s th e existence of
th e society a n d sta te . Fam ily perfo rm s th e b a sic fu n c tio n s
w hich are p a ss e d on th e s tru c tu re s of th e s ta te w ith in th e
fram ew ork of com m unity. It c o n ce rn s th e care, e d u catio n ,
socialization to w ard s new g e n eratio n a s in alien ab le rig h ts an d
d u tie s (Familiaris consortio: 36)11.
However, to a g re a t e x te n t fam ily e n s u re s th e care for
th e elderly a n d th o se professionally inactive. R eg ard less of fact
w hich fam ily m odel is realized a n d very often it d e p e n d s on th e
c u ltu ra l c irc u m sta n c e s, th e s ta te h a s a d u ty to p ro te c t th e
b a sic com m unity. The s ta te m u s t p ro te c t th e fam ily v a lu es
s u c h a s m arriage or fam ily b o n d s, v a lu es of conceived life an d
even enable to m a in ta in fam ily tra d itio n s. However ra d ical it
m ay seem , in reality it is n o t th e fam ily w hich is for th e s ta te
11 „Fertility of marriage love does not confine only to giving life to children but
should also include moral education and spiritual formation. >> This is an
educational task of a great significance and its possible lack would be hard to
replace. Parents have the right and duty to educate” (KKK 2221)
25
b u t th e opposite, it is th e s ta te w h ich m u s t serve a n d defend
family. It is th e re a so n for survival a n d d ev elo p m en t12.
Fam iliarism is a direction of care a n d th e s ta te ’s policy
a b o u t family. S u c h te ac h in g is in clu d ed in C h a rte r of th e
R ights of th e Fam ily a n d s u c h in te rp re ta tio n is in clu d ed in th e
te ac h in g of J o h n P au l II (Karta Praw R odziny...). “Fam ily
sh o u ld be h elped a n d p ro te c ted by th e ap p ro p ria te social
in s titu tio n s. W hen fam ilies c a n n o t perform th e ir d u tie s, o th e r
co m m u n ities have th e d u ty to help th e m a n d s u p p o rt th e
in s titu tio n of fam ily (KKK 2209). O n th e o th e r h a n d , w h en th e
fam ily m a n a g e s itself, nobody sh o u ld in terfere w ith its life. It is
th e principle of su b sid ia rity w hich show s th e m a n n e r of care
for th e family, it especially c o n ce rn s n u m e ro u s fam ilies. Not
only ta x system , s u p p o rt of fam ily a n d carin g services, d irect
financial help c an be liste d b u t also th e w hole scope of legal
re g u la tio n s p ro tectin g th e family. T hese a re a s lie w ith in th e
co m p eten ces of th e in te rn a l policy of th e sta te . The regulative
fu n ctio n is th e b a sic one w hich does n o t exclude a m ore active
role of th e s ta te in s titu tio n s s u c h a s : collecting alim onies
w hose b u rd e n of execution c a n n o t be ta k e n by th e fam ilies
(M azurkiewicz 20 0 1 )13. The fu n d a m e n ta l activity is to su p p o rt
p ro n a ta listic tre n d s. C on tem p o rary E u ro p ea n societies are
going to face dem ographic c a ta stro p h e . In th e perspective of
g e n eratio n al tim e it is reflected in th e ageing ra te of th e
society, th e n eed to le n g th e n th e w orking tim e, deficit in th e
p e n sio n sch e m e s etc. W ith o u t you n g g en eratio n th e s ta te does
n o t have an y fu tu re . A ccording to th e d o c u m en t Familiaris
consortio th e s ta te h a s a d u ty to p ro te c t th e fam ily by secu rin g
th e rig h ts to s e t u p a fam ily a n d have ch ild ren , by legal
pro tectio n th e stab ility of m arriag e b o n d s a n d family
in s titu tio n a n d also by th e rig h t to private pro p erty , ta k e u p a
jo b a n d econom ic initiatives a n d th erefo re th e rig h t to ow n a
flat or to change th e place of resid en ce a n d even decide a b o u t
12 It is not sufficient to establish „Office of Government Plenipotentiary for the
Family Affairs (1997)”, which later became the Office for Equal Status of Men and
Women and Prevention of Discrimination”.
13 „Family has the right to expect from the state such a social, legal, economic,
financial and political system which will protect it. The duty of the state is not only
to prevent itself from discrimination of families but also support and protection of
authentic institution of family, respect its natural shape and inborn and inalienable
rights”.
26
em igration. D ue to th e fact th a t fu n d a m e n ta l rig h ts a n d d u tie s
of th e s ta te are d isc u sse d h ere, th e rig h t to m edical services
a n d protectio n a g a in st social path o lo g ies m u s t be ad d ed
(F am iliars consortio: 46). H u m a n co m m u n ities com prise
people a n d therefore th e s ta te m u s t c o n sid er th e ir subjectivity,
sovereignty, will w hich are ex p ressed in th e co m m u n al
activities a n d a sp ira tio n s by th e ir re p re se n ta tiv e s. E.g. th e
s ta te ’s m onopoly on e d u ca tio n of th e ch ild ren a n d even th e
to leran ce of private e d u ca tio n is in ju stice.
B ecau se th ey
perform p u blic ta s k s , th e y have th e rig h t to fin an cial su p p o rt
(Instrukcja Libertatis conscientia: 94). S u c h a n a p p ro a c h or
ra th e r ta k in g fam ily rig h ts in to c o n sid e ra tio n allow s th e sta te
to w ork o u t su ita b le norm ative c rite ria a n d fulfil th e d u ty of
coping w ith th e n e e d s of fam ilies. C onsequently, pro-fam ily
c u ltu re of th e s ta te is c re ate d a n d it is a n im p o rta n t factor
s u p p o rtin g th e in s titu tio n of th e family. The above m en tio n ed
rig h ts a n d d u tie s of th e s ta te to w a rd s th e fam ily do n o t only
co n cern th e C h ristia n s b u t all th e fam ilies. T here are th e
p o s tu la te s of social te ac h in g of th e C h u rc h w hich are
convergent w ith th e U niversal D eclaratio n of H u m a n R ights. A
sim ple criterion c a n be a ss u m e d h ere, th e s ta te w orks n o t only
in th e s itu a tio n of a relative peace a n d econom ic p ro sp e rity b u t
it is th e m o st n e c e ssa ry in th e event of th e crisis. It is
a u th o rita tiv e to defend th e citizens in in te rn a tio n a l rela tio n s
b o th in th e econom ic a n d political field.
C r e a tio n o f p o lit ic a l c u ltu r e
The s ta te b u ild s c u ltu re of in d iv id u al c re ato rs, w ork of
all citizens b u t it a s s u m e s specific form of a n organized
com m unity. W ith reference to th e s ta te a n d a su g g ested
reflection it c o n ce rn s th e political c u ltu re . A dm inistering an d
m an ag in g do n o t u s e u p ta s k s a n d ex p ec ta tio n s to w ard s th e
sta te . The activity of th e s ta te m a n ife sts itself w ith in th e lim its
of c o n stitu tio n a l law a n d also in political d e b ate s, sym bols
pro tectio n - from th e flag to ju s tic e in s titu tio n s a n d also th e
pro p ag atio n of th e d u ty of a p ro p e r re sp e c t for th e h e a d of
s ta te w ho d eserves to th e h ig h e st s ta te h o n o u rs a n d special
en title m e n ts. E.g. th e s ta te w hich h a s a low political c u ltu re
m ay e n d u p th e creatio n of sla n d e rs or d e n u n c ia to ry activities.
The a w a re n e ss of citizens a n d th e ir level of e x p ectatio n s
influence th e political p a rtie s a n d th e sta te . D espite th e
27
prom otion of p lu ra lism , e m p h a sis of all d issim ilarities
(m ulticultures), th e s ta te sh o u ld u n ite th e citizens a ro u n d th e
fu n d a m e n ta l valu es. However, in p ractice th e s ta te s are
s h a k e n by v a rio u s k in d s of a n ta g o n ism s of g ro u p s or
p a rtic u la r in te re s ts a n d therefore m u c h d e p e n d s on th e
in te n tio n s of th e ru lin g p arty. Old ta c tic s of “s h a re a n d ru le ”
does n o t find its place in th e social te ac h in g of th e C h u rch .
The aim is to go to w ard s a social ag reem en t by m e a n s of a
dialogue a n d rea ch in g com prom ises. The a rro g an ce of pow er
does h a rm to th e citizens a n d th u s also to th e s ta te a n d
po p u lism m ay lead th e s ta te to a sim ilar situ a tio n w hich is
now observed in Greece facing econom ic problem s.
Efficiency a n d co m p eten ces of law enfo rcem en t
agencies, efficiency of police, p u b lic p ro s e c u to r’s office, an d
c o u rt in s titu tio n s a s th e s ta te ’s service are indicative of well or
b ad ly organized country. T his is realism . A p a rtic u la r
a lien atio n of th e citizens o c cu rs w h en th e aim s get m ixed. The
s ta te is for its citizens a n d n o t inversely. It m u s t en ab le th e
developm ent of p e rso n s, sec u re th e co n d itio n s to realize
individual a n d social goals. Sim ilarly we m u s t p ay a tte n tio n to
m o ral s ta n d a rd s from w hich th e s ta te c an n ev er ab so lu tely
d ista n ce itself. A re sig n atio n from ex ecu tin g ju s tic e w ould be
a n a n a rc h istic act.
W ithin th e fram ew ork of political c u ltu re c re atin g th e
s ta te , a dem ocratic sy stem a s a re p re se n ta tiv e sy stem p lay s a n
im p o rta n t role. T his sy stem is b u ilt b a se d on “som e” m edia
order. In th e long r u n th e m e c h a n ism s settin g th e m in im u m of
dem ocratic s ta n d a rd s are insufficient. Social te ac h in g of th e
C h u rc h p a y s a tte n tio n to a n h o n e st h arm o n iz atio n of
p a rtic u la r in te re sts in clu d in g political ones. Som e h e alth y
criticism to w a rd s every event a n d legal reg u latio n is n ecessary .
Public a u th o rity h a s a d u ty to e n su re th a t even th e m ajority
w hich g ain s pow er is n o t driven by force b u t by th e principle of
com m on good.
Only in th is w ay th e re is a c h an ce to in clu d e n o t only
th e m ajority of citizens b u t in com m on good th e re is also th e
in te re st of th e m inority (KKK 1908). It is sea rc h in g som e k in d
of b a lan c e a n d a n agreeable co-existence. Literally speaking:
“The te ac h in g office of th e C h u rc h s ta te s th a t e th n ic m in o rities
c o n stitu te g ro u p s of specific rig h ts a n d d u tie s .” T hese rig h ts
include: th e rig h t to existence, to m a in ta in p a rtic u la r c u ltu re ,
28
lan g u ag e, also religion a n d even to se a rc h th e a re a s of
autonom y. O bviously, in difficult s itu a tio n s th e m in o rities
have no rig h t to te rro ristic a c t b e c a u se th e obligation to a c t for
th e benefit of com m on good is m ore im p o rta n t (M essage for
XXII World Peace D ay 1 9 8 9 .) . A w ider in te rp re ta tio n of th e
u n d e rs ta n d in g of dem ocracy a s a principle of social
coexistence in th e s ta te w as le c tu re d by J o h n P au l II in h is
encyclical C en tesim u a n n u s . It is sufficient to qu o te th e
s ta te m e n t th a t: “A u th en tic dem ocracy is possible only in th e
S ta te u n d e r th e ru le of law a n d b a se d on th e co rrect n o tio n of
a h u m a n being” (C entesim u annus: 46). A pparently dem ocracy
re q u ire s fulfilm ent of m a n y conditions.
Freedom a n d a cc e ss to tr u th are s u c h co n d itio n s
(Sienkiewicz 20 1 1 )14. T he a cc e ss to in fo rm atio n e n s u re s th e
fu n ctio n in g of dem ocracy. Freedom h a s its lim its re la ted to th e
d u tie s to w a rd s th e c o m m u n ity b u t th e re is no freedom w ith o u t
th e a cc e ss to tr u th especially th e tr u th co n cern in g social life
a n d th e tr u th a b o u t m a n h im self (M asny 2 0 0 3 )15. Free s e a rc h
of freedom see m s a n obvious ru le b u t it is also a b o u t th e
a c c e ss to th e tru th . “Every to ta lita ria n vision of society an d
s ta te a n d every ideology confining to p u rely earth ly p ro g ress
oppose th e whole tr u th a b o u t m a n a n d divine in te n tio n
to w a rd s h isto ry ” CA 41. In th e n a m e of its ow n in te re st, th e
s ta te is obliged to m ak e su re th a t everybody h a s a n easy
a c c e ss to tr u th co n cern in g econom ic co n d itio n s of life, h isto ric
p a s t, c u ltu ra l id en tity ; th is obligation also in c lu d e s th e rig h t to
gain tr u th a b o u t th e w orld d u rin g th e p ro c e ss of e d u ca tio n a t
14 „Democracy cannot be imagined without law. Law in a classic tradition is
connected with the objective truth. Whenever the objective truth is negated, the
threat of totalitarianism appears”.
15 „The vision of freedom as a road to community is included in the encyclical
Veritatis splendor (86): >>Rational reflection and everyday experience expose the
weakness which is typical for human freedom. It is real but limited freedom [...] <<
- ascertains John Paul II; he goes even further making use of phenomenology:
>>[...] [freedom] is a universal opening to everything that exists and by going
beoynd onself towards the cognition and love. Freedom is rooted in the truth of man
and directed towards community<< (there). Freedom and truth are inseparably
connected with a common character of openness. Freedom, that is openness, is
rooted in truth, that is the openness of man towards other beings. Freedom is a
process, a road. If it is the road of community, then it is necessary to look around
where this community is born. It is born in the freedom of our times.”.
29
different levels of s ta te e d u catio n . S u c h creatio n of social life
allow s people to create th e co n d itio n s for cooperation, e n te r
dialogues a n d create a com m on c u ltu re w hich b rin g s hope to
people
C o n c lu s io n
Are th e fears of Lisbon T reaty (reform ing th e EU) m oving
d ecisions aw ay from th e citizens w ith o u t re a so n s? O r are th e re
in te n tio n s to create a le ss dem ocratic s u p e r-s ta te controlling
everything a n d everybody in th e place of n a tio n sta te ? If a
leftist ideologist Slavoj Zizek w as rig h t claim ing th a t: „F u tu re is
a te ch n o cracy m a n ip u la tin g p o p u list n eed s. A u thority will be
in fact a u th o rita tiv e a n d a t th e sam e tim e le ss visible. All
d ecisions of key im p o rtan ce - co n cern in g econom y, pow er,
politics - c o n stitu te a d o m ain of a d m in istrativ e a n d apolitical
m a n a g e m e n t b e c a u se th e re will be no place for an y pu b lic
deb ate. T h a t is th e fu tu re in m y opinion (...) I believe th a t
E u ro p e is losing its m oral capital. [...] E u ro p e is in crisis” (Z i z
e k 2009). The a n sw e rs to th e q u e stio n how to b u ild th e fu tu re
m u s t be so u g h t in th e social te ac h in g of th e C h u rch . A w ay to
bu ild a E u ro p e a n u n ity does n o t lead th ro u g h th e w eak en in g
n a tio n a l co m m u n ities d esp ite shiftin g m a n y co m p eten ces onto
EU in stitu tio n s.
In view of th e above in te rp re ta tio n s it is a n a b so lu te
m isconception th a t th e s ta te in its ta s k s h a s becom e
u n n e c e ssa ry . Even after P o la n d ’s accessio n to th e EU, after
Lisbon T reaty (2007) w h en m a n y co m p eten ces are perform ed
by EU in stitu tio n s , th e s ta te is still a n e c e ssa ry aim of
h arm o n iz atio n of ta s k s a n d s u p p o rtin g th e developm ent of
citizens. W ithin th e fram ew ork of th e s ta te sec u rity , especially
in te rn a l sec u rity is organized. Free m a rk e t does n o t p ro te c t th e
w e ak e st a n d th a t is a m o ral d u ty of a n a tio n a l com m unity. In
th e no tio n of social te ac h in g of th e C h u rc h th e role of th e sta te
is in clu d ed betw een a lib eral m a rk e t econom y a n d a
c o o rd in ated m a rk e t econom y. In case of c u ltu ra l relativism ,
th e s ta te sh o u ld g a th e r its citizens a ro u n d com m on good,
ap p licatio n of th e principle of su b sid ia rity , c re atio n of
co n d itio n s for freedom a n d security; th e s ta te sh o u ld also
p ro te c t th e v a lu es of fam ily w hich is fu n d a m e n ta l in a social
life.
30
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