Peter Davis (2006) also considers the co-operative model’s affinity with Roman Catholic teaching. Although he finds that it is in theory compatible with Catholic Social Theory, the reality is much more mixed in practice and subject to many differing interpretations. Its introduction says: “the lessons of the co-operative business are that it rarely meets the potential implied in its ideal type.” He does however claim the mere presence of this sector in the overall market system helps to create a healthy pluralism. By way of example he cites the decision by the Co-operative Bank, acting in support of the Nationwide Building Society, to oppose a plan by the big four UK retail banks to levy ATM charges for each transaction[1]. This principled stance was one of the reasons why the proposal was dropped in 2000.
Davis describes four principles of Catholic Social Teaching which are relevant to the idea of co-operatives:
First there is the principle of personalism which upholds the value and inalienable dignity of the individual who is the subject never the object for family, society, community, tribe, clan, group, party, association, organisation, or state. All social formations exist to protect and uphold the human rights of the individual…
The second principle is the principle of the common good…
The third principle is the principle of subsidiarity or civil society… Each decision taken should be taken at the lowest possible level of competence in society and ideally at the level of those who will be most affected by the decision…
Finally, the fourth principle is solidarity or civic friendship… sometimes called fellowship. Relationships are not based solely on formal contracts but on informal ties of kinship, friendship and of loyalty arising from our sense of belonging.
All four of these points could be adapted into the management policies of a wide range of institutions. Churches in particular might find useful the concept of subsidiarity as an organising principle, given the hierarchical nature of ecclesiastical management and the very hands-on nature of the role of priest or minister operating in the community.
Robert G. Kennedy (in Philip Booth (ed.) (2007)) describes subsidiarity as a useful bridge between hierarchy, which he considers natural and orderly in society, and the need to allow individuals to flourish. It is a position which appears to find a middle ground as an organising principle for the management of Christian institutions. He argues that in a successful society the larger institutions will enable the smaller ones to perform effectively and to take the decisions they are best designed to take. Kennedy’s analysis suggests a coherent and moderate implementation of the idea of ‘servant leader’, a concept much quoted by Christian managers to justify a wide spectrum of contrasting policies.