Living in society is delicate balance between citizens, state

Article 140 - Catechism of the Catholic Church Series

Paragraphs 1877-1889

 

COVID-19, otherwise known as the coronavirus, has taken our country and the world by surprise, like nothing ever experienced in the life of anyone living on planet earth today! What began as something considered “worse than the flu” became an outright war against an invisible enemy.

Among the lessons we continue to learn is included the importance of how we are meant to live and function in society. The Catechism tells us that humanity’s vocation is that all people, everywhere “are called to the same end: God himself” (ccc 1878). But, in the meantime, the Catechism continues, “the human person needs to live in society” (ccc 1878). 

The idea of living in society is something we generally take for granted. In the past several months, this has changed so drastically that there are now few among us who do not think about what it means to live in society. This is especially the case in a free society like ours when overtaken by a pandemic like the coronavirus.  

The notion of “society,” we are told in the Catechism, is not an “add on” or something unrelated to us, but a “requirement of our nature” (ccc 1878). It is defined in the Catechism as “a group of persons bound together organically by a principle of unity that goes beyond each one of them” (ccc 1880). As such, a society which is “at once visible and spiritual...endures through time: it gathers up the past and prepares for the future” (ccc 1880). Isn’t this the case when we consider how often government officials have made reference to past pandemics like the 1918 Spanish Flu or the 2009 Swine Flu (H1N1 virus)? Likewise, we also hear authorities offer assurances that there are brighter times ahead with scientists working 24/7 to find an appropriate vaccine for the present coronavirus and vaccines for other viruses that may follow.

As members of the human family, we “owe loyalty to the communities of which we are part and respect to those in authority who have charge of the common good” (ccc 1880). In the United States, this means loyalty to our friends, neighbors and fellow citizens, as well as respect to our governor, our president and other civil leaders. “Loyalty” and “respect” does not necessarily mean, however, that we must “agree” with everything said or done by our fellow citizens or by those in authority. It means simply that we must recognize and appreciate their presence and function in society.

Although “the family and the state...are necessary” for us humans (ccc 1882), other initiatives are likewise encouraged, including “the creation of voluntary associations and institutions...on both national and international levels, which relate to economic and social goals, to cultural and recreational activities, to sport, to various professions, and to political affairs” (ccc 1882). This “socialization” also expresses the natural tendency “for human beings to associate with one another for the sake of attaining objectives that exceed individual capacities” (ccc 1882). As such, we are more often than not, able to make more positive accomplishments when we work together for a common goal.

The next paragraph in the Catechism warns that there can be “dangers” when the state intervenes excessively in the workings of society. In the words of the Catechism: “Excessive intervention by the state can threaten personal freedom and initiative” (ccc 1883). Several current examples of this include: 1.) States that create their own “laws” during the coronavirus pandemic and issue tickets to church-goers whose only crime is meeting in a church parking lot as a way to “remotely” practice their religious faith; 2.) Other states limiting items that are permitted to be purchased at a local dry-goods store, including paint, lawn seed and furniture; and, 3.) Still others dismissing prisoners from prisons and jails, some of whom are high risk, under the guise of saving prisoners from the coronavirus. To deal with such circumstances, “the teaching of the Church has elaborated the principle of subsidiarity” (ccc 1883). The general position of this principle is to guarantee the independence of lower authorities and/or local authorities to share power with higher authorities. “It aims at harmonizing the relationships between individuals and societies” (ccc 1885). Therefore, what is recommended by the Federal government would find its implementation differently from one state to another and from one geographical location within each state to another. 

Most people are reasonable if they understand the rationale for a given directive from on high. On the other hand, what “rationale” might there be for disallowing people to use a boat to fish on their own lake or for not allowing people to mow their lawns? Again, to explain the reason for such directives might make sense if properly discussed. The lack of discussion often leads to suspicion on the part of many otherwise “reasonable” citizens.

We are told in the next paragraph of the Catechism that “society is essential to the fulfillment of the human vocation” (ccc 1886). In the final paragraph in this section of the Catechism entitled “Conversion and Society,” we are taught: “Without the help of grace, [we] would not know how to discern the often narrow path [of]...charity, that is, of the love of God and of neighbor” (ccc 1889). 

The Catechism continues: “Charity is the greatest social commandment. It respects others and their rights. It requires the practice of justice, and it alone makes us capable of it. Charity inspires a life of self-giving” (ccc 1889).

We all need to live in society, to contribute to it and to be given comfort in knowing that the authorities on whom we depend have our best interests at heart, otherwise known as the common good. May we also be the best of critics, however, so that those to whom we show allegiance do not betray their duty to those whom they serve.

Father Hillier serves as Director of the Diocesan Office of the Pontifical Missions, the Office for Persons with Disabilities and Censor Luborum