If we assume that the institutions of civil society, like churches, recreation centers, fantasy football leagues, and book clubs are essential for a flourishing society, it becomes very important to determine how such institutions are developed, maintained, and promoted.

For thinkers as varied as Alexis de Tocqueville, Abraham Kuyper, and Pope Paul VI, the realm of civil society provides an indispensable area of connection and protection between the individual person and the political order. In Quadragesimo anno, Paul VI writes of the need for “the reform of institutions,” necessary in part because of “the evil of what we have termed ‘individualism’ that, following upon the overthrow and near extinction of that rich social life which was once highly developed through associations of various kinds, there remain virtually only individuals and the State.”

It is at this point that Paul VI invokes the principle of subsidiarity, which is dependent upon and recognizes the rich variegation of human social life, which consists in human identity not only in terms of the individual citizen and the political order, but also in the human person as friend, co-worshiper, family member, co-worker, neighbor, and so on. One of the things most pressing for Paul VI was the idea that these institutions of civil society needed to be strengthened, not only for their own good but also for that of the political order itself and even more broadly for the common good: “for, with a structure of social governance lost, and with the taking over of all the burdens which the wrecked associations once bore, the State has been overwhelmed and crushed by almost infinite tasks and duties.”

How do we reinvigorate civil society once it has declined? How do we help build up what has atrophied? These are questions that are vital for moving beyond a false dichotomy of market and state or individual and state, not only conceptually but practically. As Matthew Kaemingk writes, “Their importance is often ignored by politicians, but sociologists tell us that a flourishing array of non-profits and free organizations consistently leads to measurable declines divorce, poverty, violence, obesity, depression, chronic illness, illiteracy, dependency, homelessness, and political apathy.” But if associations of civil society help lead to these outcomes, what helps lead to associations of civil society?

Melissa Steffan reports at Christianity Today this week on some research that bears on aspects of the necessary answers to these questions. Steffan writes, “Parents considering whether or not to send their children to private school can now weigh more than just tuition and curriculum. According to a new study from professors at Calvin College, the affiliation of a high school student’s school significantly impacts his or her sense of civic duty.”

She is referring to a new article from Jonathan Hill and Kevin den Dulk, “Religion, Volunteering, and Educational Setting: The Effect of Youth Schooling Type on Civic Engagement,” which appears in the Journal for the Scientific Study of Religion.
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Book Review: “Ferguson on Green, Pauper Capital”
David R. Green. Pauper Capital. Farnham, Surrey: Ashgate, 2010. Reviewed by Christopher Ferguson (Auburn University)

The Poor Law Amendment Act of 1834, more commonly known as the New Poor Law, is arguably the most notorious piece of legislation in British history. Deeply controversial in its day, it has unsurprisingly generated a dense and diverse scholarly literature ever since, yet one in which the national capital has played a remarkably minor role. Indeed, David R. Green’s study is the first to attempt to explore the history of the Poor Law in nineteenth-century London in its geographic and administrative entirety. One need not read far to understand why, for the history of the Poor Law in London prior to and post 1834 is enormously complex. Green is to be commended both for undertaking a difficult task and for producing a study that is remarkably easy to read, despite the intricacies of its subject matter. His study makes the arcane history of poor relief in nineteenth-century London accessible to the non-specialist, while simultaneously yielding significant insights about this history for specialist scholars of poverty, policy, and the nineteenth-century British state.

Job: “Assistant Professor, History of Capitalism in Modern America, Brown University”

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