Seen on the web: The U.S. Constitution and the political philosophy it implies is essentially a Catholic document, even though Protestants put it to paper.

Comments by conservative commentator
George Kocan (slightly edited):

    ‘As a former libertarian, I offer some comments. The Constitution and the political philosophy it implies is not a libertarian document. It is a Catholic document, even though, ironically, Protestants put it to paper. This assumes certain truths about the human condition. It assumes the active existence of original sin, a Catholic doctrine. It assumes that man was created in the image and likeness of God, a condition requiring respect from other men. It assumes the relevance of the moral law, which means the moral law exists and cannot be ignored by any government. (For example, the libertarian assumption that all economic activity is morally based on free exchange rather than fraud or violence is part of the moral law.)

    ‘One of the implications of the moral law is that homosexuality is immoral and that institutionalizing it in a legal union is absurd. That is to say, the government has no right to re-define marriage as it has no right to re-define a dog as an elephant. It means also that society, acting through the government, has an obligation to suppress blatant immorality, especially when it takes on the dimensions of a mass political movement.’

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Liberals and progressives at USCCB have exchanged the Catholic principle of subsidiarity for socialist stateism

For anyone who needs a reminder of what this principle (of subsidiarity) means, here’s what the Catechism of the Catholic Church says (CCC 1883):

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’.

It’s important to note that subsidiarity is not an “anti-government” or “anti-state” principle. Indeed it affirms that there is a role for government because (1) there are some things that only governments can and should do and (2) sometimes the state does need to intervene when other communities are unable to cope temporarily with their particular responsibilities. Nor, it should be added, does subsidiarity always translate into the very same policy-positions, precisely because some elements of the common good are in a constant state of flux.

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