The Development of a Transformative Social Movement based on Principles of Solidarity, Subsidiarity, and Reciprocity (Theory) and Applications of the Community CARE3 Model Pursuant to the Common Good and Human Dignity (Practice)

1. Introduction

I am grateful to have participated at the 2023 African and American Intercontinental Meeting of Judges for Social Justice and the Franciscan Doctrine and proceedings of the Workshop on Colonization, Decolonization, and Neocolonialism from the Perspective of Justice and the Common Good at the Pontifical Academy of Social Sciences in the Vatican City in March 2023. Judges on the Workshop’s Final Round Table entitled “Panel Discussion on Ten Main Ideas to Put Into Practice”, were asked to present “Action Items” in the development of “decolonizing practices in the field of law in peripheral countries” to guide our future work of the COPAJU (Pan-American Committee of Judges For the Social Rights and Franciscan Doctrine) and COAFJU (African Committee of Judges For the Social Rights and Franciscan Doctrine).

My “Action Item” is to further study community development models that provide for a coordinated system of care incorporating justice, education, and healthcare systems based on theories of solidarity, subsidiarity, and reciprocity and on practices that apply laws and deliver human services pursuant to the Common Good and Human Dignity. Continued multi-disciplinary exchanges of ideas and solutions based on both theory and practice will benefit community model development, adoption, and action. Often, there are gaps between theory and practice especially within the complex and ever-changing landscape of community organization and development. To close such gaps, more research focused on data-driven evaluations of practices of community models that have been in continuous, long-term operations and have accumulated experiences, data, and measurable outcomes is encouraged to commence a peaceful, unified, strategic, and sustainable “decolonization” renewal process.

2. “Renewal of Humanity” (Theory and Practice)

The modern “decolonization” process involves enormous challenges and a spectrum of issues. At the Workshop, Dr. Karina Ochoa explained that “decolonization” begins with the exposition of “the falsehood of the emancipatory promise of modernity”.[2] Pope Francis further explained this falsity in the new documentary, “The Letter: A Message for our Earth”, as follows:

In History, we study how civilization freed us from slavery. The so-called “progress” we are following now, the supremacy of the economy, turns us more and more into slaves. . . . We are building a tower of human arrogance with bricks of power, bricks of economy. And to build that, so many people work like slaves. And if a slave falls, nothing happens. If nature falls, nothing happens. The economic arrogance, the arrogance of the power of a few people that use everything, that use people, that use nature, that use everything and destroy it.[3]

Pope Francis makes an urgent cry for a “Renewal of Humanity”.[4] He asks “Social Poets” (those who have “the ability and the courage to create hope where there appears to be only waste and exclusion”) to be creative and assertive in helping people left behind by the world market and “to listen to the peripheries, open the doors and allow them to participate” because “the suffering of the world is better understood together with those who suffer”.[5] Pope Francis has referred to judges as “Social Poets” and urged and challenged us to find solutions and “‘be protagonists in the transformation of the justice system based on values, justice and the primacy of the dignity of every human being’ above any other type of interest or justification”.[6] The magnitude and complexity of this challenge is daunting; however, the need for multi-dimensional community organization, engagement, and action is urgent. Multi-disciplinary solutions in both theory and practice are desperately required to displace destructive modern theories and practices that continue to rapidly and ravenously move throughout our world, leaving paths of destruction to our natural and human resources.

Such systemic social transformation necessitates the development of a coordinated transformative social movement in order to shift from a world of destruction and greed to a world in which the social order and community models are rooted on theories of subsidiarity, solidarity, and reciprocity and on practices based on the Common Good and Human Dignity that allow communities and their members to flourish and renew. Dr. Ochoa describes such a world, “where the possibility of the full existence of every human and non-human being is possible, that is, a world where the ‘ethics of life’ displaces the ‘non-ethics of death’ . . .” Professor de Sousa Santos discussed a world with more hope and less fear and insightfully explained at the Workshop, that there is “an extremely unequal and unjust social distribution of fear and hope. We are living in a period in which the balanced interdependence of fear and hope seems to have collapsed as a result of the growing polarization between the world of hopeless fear and the world of fearless hope . . . ”.[7]

The following “Action Item” is a humble attempt to further the discussion and research regarding a unified community development model to lay the foundation for the activation of a global transformative social movement to begin the “Renewal of Humanity”.

3. Community Development for the “Renewal of Humanity” (Theory and Practice): A Case Study of the Practices of the Community CARE³ Model and Other Similar Models

The “Action Item” that I respectfully submit is as follows:

The establishment of a joint sub-committee within COPAJU and COAFJU and/or the empanelment of a Workshop entitled, Community Development Models for the “Renewal of Humanity” (Theory and Practice), with the following suggested directives:

1) To facilitate in the development of a bottom-up and scale-up community development model providing for a system of care that coordinates the justice, education, and healthcare systems where the model is based on principles of solidarity, subsidiarity, and reciprocity and on the Common Good and Human Dignity application of laws and delivery of local human services through "Family-Friendly”, "Community-Building”, “Culture-Inclusive”, and “Tech User-Friendly” Practices, which include Policies, Processes, Politics, Public Relations, Programs, and Protocols; and

2) To facilitate the research, assessment, and appraisal of the Community CARE³ Model and other similar models under the theoretical frameworks of Dr. Jack Rothman’s models of community organization (locality development, social planning, and social action)[8] and other social scientists’ frameworks, including the identification of models and their relevance in the contemporary practices and assumptions and conditions that influence the selection of a model or mixing models (bottom-up, top-down, and inside-out), as it effects the process and the outcomes of the community assessment; integration of theory with the practice of community work; facilitation of discussions and analyses on the process of community work; and assessment and appraisal of the Community CARE³ Model’s Six Layer Community Assessment and Strategic Local Solution Tool[9] and other similar assessment and solution tools.

The Community CARE³ Model (“Model”) was continuously conceptualized and developed throughout my 35-year legal career as a prosecutor, judge, founder and executive director of a non-profit, and community organizer as a visionary and pragmatist.[10] These local community roles afforded me the opportunity to observe the interrelationships and interdependency of the justice, education, and healthcare systems and to discover the many systemic barriers in referrals, collaboration, and coordination within these three systems.

The Model’s organizational framework consists of three levels of organization, assessment, care, and intervention within the justice, education, and healthcare systems:

Level 1: Safety-Net, Early Intervention, and Resiliency Care

Level 2: Continuum of Trauma-Focused Care (Emergency, Stabilization, Restorative, Residential, and Re-entry to Level 1)

Level 3: Crime, Corruption, and Negligence (Natural and Juridical Persons)

The three levels of care and intervention of the Model are concurrently deployed into a community under the leadership of judges, in partnership with the education and healthcare systems of care, and pursuant to the directives of community members derived from the completion of the Model’s Six Layer Community Assessment and Strategic Local Solution Tool. The Model not only provides a community development framework but also practices focusing on the integral development of the family as a Relational Good.

The development of the Model in theory began in 2000 and activated into practice on November 15, 2005 with the incorporation of the Plaquemines Community CARE Centers Foundation, Inc. and the opening of the first Community CARE Center. The initial focus of the Model’s application was Level 1 early intervention and prevention of Adverse Childhood Experiences (“ACEs”) and Post-Traumatic Stress Disorder (“PTSD”) and on juvenile and criminal justice reforms through the (a) coordination of the justice, education, and healthcare systems of care; (b) early-Intervention referrals of Families In Need of Services (“FINS”) and education disruptions; and (c) multi-disciplinary team meetings and protocol development for systematic and systemic changes in the delivery of human services and justice. In 2011, as a founding Board Member of Eden Centers for Hope and Healing, which provides a continuum of trauma-focused care, services, and emergency and long-term housing for trafficking survivors and trauma-based victims, the development of the Model’s Level 2 trauma and restorative care began. The study of the Model’s preventive initiatives along with its trauma-based restorative care can assist in finding solutions to the prevention and alleviation of human suffering caused by destructive modern practices and the development of sustainable evidence-based “decolonization” practices in peripheral countries.

Community CARE Centers are the facilitating and coordinating entity of the Model that, inter alia, (a) implements the Model’s objectives and community members’ directives under the Model’s assessment and local solution tool; (b) operates as the technology hub for data collection, analysis, and sharing; (c) mediates as a liaison and link between citizens and local government and municipal authorities; (d) provides healthcare and case management and navigation care and/or referrals; and (e) functions as a centralized, coordinated disaster and crisis response entity. The Model uses legal mechanisms to promote reciprocity, partnerships, and coordinated, efficient systems of care, such as Memorandums of Understating, Multi-disciplinary Protocols, and Cooperative Endeavor Agreements.

The Model’s applications and practices serve as an excellent case study of an intriguing 20-year social experiment within the justice, education, and healthcare systems in a diverse community, which experienced devastating hurricanes and a massive oil spill in the Gulf of Mexico requiring the rapid mobilization of community resources to support residents, many of which were displaced to other communities in the United States. The Community CARE Center worked closely with federal, state, and local government agencies and swiftly coordinated providers allowing for optimal resource distribution and protection. The coordinating structure of the Model through the Community CARE Center greatly contributed to the community’s efficient and thorough recovery after disasters. As Professor Paul Kirshen noted at the Workshop, after disaster strikes “if an area was socially cohesive, there is less human suffering and communities bounce back quicker”.[11] The study of the Model’s locality mobilization framework can be applied to research into crisis management of refugees, asylum seekers, and migrants throughout the world.

The Model’s long-term and on-going, multi-function, holistic, public-private partnership, local cross-systems of care, and equitable-inclusive operations provide rich data and highlights the importance of continued research into (1) the engagement of governmental systems, non-government organizations, local communities, families, and individuals; (2) the obtainment of trust-based relationships and multi-disciplinary mutual respect; (3) the principles of solidarity, subsidiarity, and reciprocity as a model’s ethical theoretical foundation; (4) the application of a model’s practices based on the Common Good and Human Dignity as a model’s virtuous operational framework; and (5) the interrelationship between membership and power.

4. Membership and Power (Trust-based Relationships, Multi-disciplinary Mutual Respect, and Peaceful Civic Participation)

The Model was presented not only here at the 2023 “Decolonization” Workshop but also at the 2019 Pan-American Judges' Summit on Social Rights and the Franciscan Doctrine” (Pontifical Academy of Social Sciences, Extra Series 20).[12] The Model was also my focus when I was a Participant at the 2019 Summit of African Women Judges and Prosecutors on Human Trafficking and Organized Crime (Pontifical Academy of Sciences, Scripta Varia 148)[13] and the 2020 Global Education Compact (Pontifical Academy of Social Sciences),[14] and an Observer at the 2020 Twenty-Third Plenary Session on The Family as Relational Good: The Challenge of Love (Pontifical Academy of Social Sciences, Acta 23).[15]

These conferences on justice, family, education, public health, organized crime, trafficking, and “decolonialization” were pertinent to the principles of the Model and allowed me to appraise and assess the Model from a social science perspective among esteemed scholars and academicians. These conferences reinforced the importance of understanding the multi-dimensional power relationships between community and society, and government and citizens, and the importance of trust-based relationships and multi-disciplinary respect, which is the foundation and sustainable driving force of the Model. Community development and transformation “must navigate the converging streams of power flowing between the larger culture of societies and the local cultures of communities, between the administration of government and the operation of civic organizations, between overarching public institutions and clusters of families. Working within these streams of power requires a respect for both poles in these pairs of relations: respect for belonging to society and to community, respect for institutional power and communal power. This cannot be merely abstract or vague sense of respect; it must be an operational commitment, guiding all initiatives of community development”.[16]

The respect and trust-building practices of the Model over its 20-year history provide an “excellent experiential base from which to examine the operation of this kind of respect” and trust that is required for multi-dimensional, peaceful social change. The Model’s operations are “located at the intersection of governmental systems, local communities, families, and individuals” and can be “viewed as a rich social experiment in the relationship between membership and power”, . . . “which can be extended to other areas of social and economic development as well, [and] can be captured in two key principles of social justice: solidarity and subsidiarity”.[17] A case study of the Model can assist in the development of “decolonization” practices in peripheral countries.

5. The Common Good, Human Dignity, Solidarity, Subsidiarity, and Reciprocity

The Model further serves as an excellent case study because the Model is an example of a successful and sustainable community development model based on principles of solidarity, subsidiarity, and reciprocity and on a Common Good and Human Dignity application of the Model’s Policies, Processes, Politics, Public Relations, Programs, and Protocols.

The Chancellor of the Pontifical Academies of Sciences and Social Sciences, Cardinal Peter Turkson, explained the concepts of Human Dignity and the Common Good in his Mensuram Bonam as follows:

No person has more intrinsic dignity than the other. . . . Personal progress that realizes human flourishing, wellbeing, or dignity, must apply to everyone. . . . This universal dimension is not abstract. It means in concrete and practical terms that a person is not something, but someone. With this God-given dignity, the vocation of every man and woman is to that integral human development which is destined to be fulfilled in authentic love. Freedom is a fundamental expression of this dignity, including those free rights to worship, exercise conscience, and form associations or communities for common purpose. . . .

The principle of common good, “to which every aspect of social life must be related if it is to attain its fullest meaning”, stems from the dignity, unity and equality of all people and safeguards it. The common good indicates “the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily”. . . . that fulfilling personal capabilities, achieving security and hope for families, and growing resilient communities and institutions—are interrelated as a singular ecology. Every group or community shares responsibility within this ecology of abounding mutuality to ensure that conditions guarantee the personal, familial and associative good of its members.[18]

The Catechism of the Catholic Church states, according to the principle of subsidiarity, “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 coordinate its activity with the activities of the rest of society, always with a view to the common good”.[19]

Pope Francis in the Fratelli Tutti explained solidarity:

In today’s world, the sense of belonging to a single human family is fading, and the dream of working together for justice and peace seems an outdated utopia. What reigns instead is a cool, comfortable and globalized indifference, born of deep disillusionment concealed behind a deceptive illusion: thinking that we are all-powerful, while failing to realize that we are all in the same boat.[20]

Solidarity means much more than engaging in sporadic acts of generosity. It means thinking and acting in terms of community. It means that the lives of all are prior to the appropriation of goods by a few. It also means combatting the structural causes of poverty, inequality, the lack of work, land and housing, the denial of social and labor rights. It means confronting the destructive effects of the empire of money… Solidarity, understood in its most profound meaning, is a way of making history, and this is what popular movements are doing.[21]

At the Fourteenth Plenary Session of the Pontifical Academy of Social Sciences, “Pursuing the Common Good: How Solidarity and Subsidiarity Can Work Together”, then Academy Chancellor Msgr. Marcelo Sánchez Sorondo wrote that a “rehabilitation of the concepts and practices of solidarity and subsidiarity (that imply each other reciprocally and in ever growing proportions) finds justification in today’s global world because it can contribute to the formation of principles involving fairer participation and identify just practical models at a world level in non-egalitarian societies”.[22] The vision of solidarity and subsidiarity assumes “that divine Providence wants mankind not only to live but to live well and, thus, that partnership based on love and justice is possible”.[23]

Pope Francis explained at the Vatican City on September 23, 2020 during his General Audience,

Solidarity . . . unites us and allows us to find solid proposals for a healthier world. But the path of solidarity needs subsidiarity. . . . In fact, there is no true solidarity without social participation, without the contribution of intermediary bodies: families, associations, cooperatives, small businesses, and other expressions of society. Everyone needs to contribute, everyone. . . . These contributions “from the bottom” should be encouraged.

Chancellor Cardinal Turkson in the Mensuram Bonam noted, “there is a deep correlation between the moral authority entrusted to leaders and the agency achieved through subsidiarity. Leaders of large organizations give expression to the social possibilities simmering in the common good, and they set vision as well as parameters for governance. However, the authority and credibility of that leadership pivots on equipping local entities and individuals to assume risks and responsibility”.[24] The role of reciprocity links the workings of solidarity and subsidiarity. “Reciprocity comes into its own as a ‘starting mechanism’. In doing so, it solves a problem encountered in studies of participation in voluntary associations. It is regularly found that membership of them increases trust of fellow members and in general, and trust is the common denominator of solidarity”.[25] However, reciprocity (the exchange of an action or inaction with others for mutual benefit, and the response to a positive action or inaction with another positive action or inaction) must be linked to “free-giving” in communities and not based on coercion. “Reciprocity can only be the key link between solidarity and subsidiarity provided that it retains its own linkage to free-giving – based upon affect, concern and involvement in the lives and well-being of others”.[26]

The Model’s overall objective is to provide local communities with a coordinated secular system of care within the Justice (protection), Education (resiliency-awareness), and Healthcare (wellness) systems, that works within the community’s sacred systems of care and organizations (transcendent love) through a network of local coordinating Community CARE Centers in both peripheral and non-peripheral communities, to bring communities in partnership and solidarity. Such a network of neighborhood centers (1) supports mutually beneficial and long-standing trust-based relationships between peripheral and non-peripheral communities; (2) promotes inclusiveness, civic participation, interdependency awareness, and mutual respect and trust; (3) fosters cooperation between diverse sectors of society; and (4) benefits both peripheral and non-peripheral communities. The “bottom-up” nature of the Model and its assessment and solution tool allow local communities and their members to express their views and to participate in the transformation and development of their communities.

The Model’s initial focus on juvenile and criminal justice reform achieved early and positive measureable outcomes after the opening of the Community CARE Center, including (a) movement from offender-focused to victim-trauma focused; (b) usage of arrest and incarceration sparingly and increased community-based services and trauma-focused interventions; (c) enforcement of the rule of law while respecting human dignity and providing compassionate, efficient, and equitable justice to marginalized community members; (d) emphasis on family cohesiveness as opposed to only individual-focused supervision and services; and (e) movement away from government involvement and public agencies to community empowerment and community centers while maintaining civil rest and tranquility. Stakeholders in the justice, education, and healthcare systems worked together to build individual, familial, and community resiliency and created a community safety-net: a protective, healing, and hopeful place for all community members.

These objectives and outcomes follow principles of solidarity, subsidiarity, reciprocity, the Common Good, and Human Dignity. The Model’s adoption and successful application of these fundamental principles of the Catholic Social Doctrine provides an excellent research base to promote a community development model based on these principles and can be extended to the development of sustainable and peaceful “decolonization” practices.

6. Conclusion

For a global network of local communities to become a collective movement, local community leaders from the justice, education, and healthcare systems must first work together to promote resilient and healthy children, parents, and families, because only then will communities have the necessary solid operational foundations to begin the global process of the “Renewal of Humanity”. We must build strong community foundations utilizing shared models, theories and practices, protocols, technology, language, and initiatives to achieve optimal effectuation of societal transformation. The assessment and appraisal of the Community CARE³ Model and other community models will begin the process of developing a unified, global, sustainable, transformative social movement to produce a world in which the social order is based on theories of subsidiarity, solidarity, and reciprocity and on practices that apply laws and deliver human services pursuant to the Common Good and Human Dignity, which will allow all humans to flourish and the world to collectively participate in the peaceful “Renewal of Humanity”.

1. Judge, Louisiana Court of Appeal for the Fourth Circuit (Elected Term 2012-2031) (former Prosecutor and District Judge in Civil, Criminal, Juvenile, and Family Courts); Tulane University, Bachelor of Arts, Education and Politics (1983); Loyola School of Law, Juris Doctorate (Law Review)(1988), and New York University School of Law, LL.M. In Taxation (1993).
2. Ochoa Munoz, Karina. “The Colonial Question Seen Against the Grain: A Look from the Decolonial Feminisms of Abya Yala”. Paper presented at Colonization, Decolonization & Neocolonialism from the Perspective of Justice and the Common Good, Vatican City. The Pontifical Academy of Social Sciences, Studia Selecta 9 (March 31, 2023).
3. Pope Francis. “The Letter: A Message for Our Earth”. Documentary Film (2022). 
4. Id; Pope Francis (2020). Laudato Si’: Encyclical Letter On Care for our Common Home. Vatican: Libreria Editrice Vaticana. No. 118. 
5. Pope Francis. “Video Message of the Holy Father Francis on the Occasion of the Fourth World Meeting of Popular Movements”. Video of the Holy Father Francis. October 16, 2021. 
6. Pope Francis. “Intervention of the Holy Father Francis at the Pan-American Judges’ Summit on Social Rights and Franciscan Doctrine” (quoting Nicolás Vargas, Derechos humanos y doctrina franciscana, 230). Vatican City: The Pontifical Academy of Social Sciences (June 4, 2019). 
7. De Sousa Santos, Boaventura. “There is no Humanity without Sub-humanity: A Modern Eurocentric Condition”. Paper presented at Colonization, Decolonization & Neocolonialism from the Perspective of Justice and the Common Good, Vatican City: The Pontifical Academy of Social Sciences, Studia Selecta 9, p. 2 (March 30, 2023). 
8. Selçuk, Ozan. “Chapter 9: Community Organization as a Method of Social Work and Its Implications for the COVID-19 Pandemic” in Handbook of Research on Policies, Protocols, and Practices for Social Work in the Digital World, edited by Fahri Özsungur, 154-169. IG Global, 2021; Rothman, Jack, John Erlich, and John Tropman. “Approaches to community intervention” in Strategies of Community Intervention, 27-64. Wadsworth Publishing, 2001.
9. See e.g. 2018 Louisiana Human Trafficking Prevention Commission State Assessment Annual Report, which utilized a version of the Model’s Six Layer Community Assessment and Strategic Local Solution Tool. 
10. Chief Prosecutor (Special Victims Unit – Domestic Violence and Child, Disabled Persons, and Elderly Neglect and Abuse); District Judge (Civil, Criminal, Juvenile, and Family Courts – suburban and rural district); Appellate Court Judge (New Orleans); 2005 Co-Founder and Founding Executive Director of the Plaquemines Community CARE Centers Foundation, Inc.; 2011 Founding Board Member of Eden Centers for Hope and Healing, Inc.; 2018 Chair, Louisiana Human Trafficking Prevention Commission; 2009 Founder and Curriculum Developer of Project LAW (Legal-thinking, Awareness, and Wellness) for 1^st, 4^th and 9^th Graders; 2009 Founder of ChAMPS Community Mentorships and Court Internships; 2009 Founder of Passages Program for Therapeutic Court Intervention for Children, Parents, and Families; and Program Co-Founder, Plaquemines CASA (“Court Appointed Special Advocate”), Family Court Co-parenting, District Attorney Misdemeanor Diversion and Domestic Violence “No Drop” Policy and Protocols, Juvenile Court Special Division; Plaquemines Children and Youth Planning Board and Multi-disciplinary Teams; Co-Chair, National Association of Women Judges, Juvenile Justice and Child Welfare Committee; and Director’s Advisory Board, Tulane University, Newcomb Institute.
11. Kirshen, Paul. “Addressing Climate Justice through Scientist and Community Collaboration: Case Studies of Burkina Faso and Boston USA”. Paper presented at Colonization, Decolonization & Neocolonialism from the Perspective of Justice and the Common Good, Vatican City. The Pontifical Academy of Social Sciences, Studia Selecta 9 (March 31, 2023).
12. Lobrano, Joy Cossich. “The True Measure of Greatness of a Community is in How it Treats its Members who are Suffering – Juvenile Court Judges as Local Community Leaders who Champion and Protect the Right to the Pursuit of Happiness: A Systemic Change to the Application of Families In Need of Services (Education Disruptions) and Truancy Laws (“Status Offenses”) through Trust-based, Compassionate, Equitable, and Evidence-based Early Intervention for Children and Parents Promoting the Common Good and Social Order in the Delivery of Human Services and Justice”. Paper presented at Pan-American Judges’ Summit on Social Rights and the Franciscan Doctrine, Vatican City: The Pontifical Academy of Social Sciences, Extra Series 20 (2019). 
13. Lobrano, Joy Cossich. “Community CARE³ Model: Concurrent Deployment of Level 1 Safety-Net Preventative Care (Early Intervention and Resiliency Care) and Level 2 Trauma-Focused Continuum of Care (Emergency, Stabilization, Restorative, Residential, and Re-Entry to Safety-Net Preventative Care)”. Participant at Summit of African Women Judges and Prosecutors on Human Trafficking and Organized Crime, Vatican City. The Pontifical Academy of Sciences, Scripta Varia 148, (December 13, 2019). https://www.pas.va/en/publications/scripta-varia/sv148pas/discussion_9.html
14. The Global Education Compact, Vatican City. The Pontifical Academy of Social Sciences (February 6-7, 2020); see Suárez-Orozco, Marcelo, and Carola Suárez-Orozco, eds. Education: A Global Compact for a Time of Crisis. Columbia University Press, 2022; see also Lobrano, Joy Cossich. “Juvenile Court Judges Supervising Reciprocal Societal Duties of Parents and Students and Stakeholders in the Justice, Education and Healthcare Systems and Promoting the Right to Compulsory, High-Quality, and Equitable Education”. Participant at The Global Education Compact, Vatican City. The Pontifical Academy of Social Sciences (February 6-7, 2020).
15. The Family as Relational Good: The Challenge of Love. Vatican City: The Pontifical Academy of Social Sciences, Acta 23 (April 27-29, 2022). 
16. Schweigert, Francis J. “Solidarity and Subsidiarity: Complementary Principles of Community Development”. Journal of Social Philosophy 33, no. 1 (2002): 33-44. https://doi.org/10.1111/1467-9833.00122.
17. Id.
18. Turkson, Cardinal Peter. “Mensuram Bonam”. Faith-Based Measures for Catholic Investors: A Starting Point and Call to Action. Vatican City: Pontifical Academy of Social Sciences Academy, pp. 17-18 (citations and footnotes omitted)(2022). 
19. Catholic Church. Catechism of the Catholic Church, 1883.
20. Pope Francis (2020). Fratelli Tutti: Encyclical Letter On Fraternity and Social Friendship of the Holy Father Francis. Vatican: Libreria Editrice Vaticana. No. 30. 
21. Id. at No. 116.
22. Sánchez Sorondo, Msgr. Marcelo. “Solidarity and Subsidiarity as Parts of Justice and Agape/Charity”. Pursuing the Common Good: How Solidarity and Subsidiarity Can Work Together. Paper presented at Vatican City: The Pontifical Academy of Social Sciences, Acta 14, p. 57 (May 1-6, 2008).
23. Id.
24. Turkson, Cardinal Peter. “Mensuram Bonam”. Faith-Based Measures for Catholic Investors: A Starting Point and Call to Action. Vatican City: Pontifical Academy of Social Sciences Academy, p. 20 (2022). 
25. Archer, Margaret and Donati, Pierpaolo. “Pursuing the Common Good: How Solidarity and Subsidiarity Can Work Together”. Paper presented at Vatican City: The Pontifical Academy of Social Sciences, Acta 14, p. 29 (May 1-6 2008).
26. Id.