t 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'52".53
63. The Universal Declaration not only explicitly recognizes the distinction between the society and the State, but it also gives value to the contribution to the common good by many communities that make up what Tocqueville called "civil society" in contrast with "political society". The raison d'être of political society is the exercise of power with recourse to coercion, if necessary. It is for this reason that the exercise of power should be strictly controlled by constitutional rules. The State cannot intervene in the areas where the initiative of individuals, communities and undertakings is sufficient.
64. This distinction confirms the well-grounded principle of subsidiarity. Whereas political society has constant recourse to power, its agents and rules, civil society makes use of affinities, voluntary alliances and natural forms of solidarity. This distinction thus clarifies the rich reality of the family: it is the central nucleus of civil society; it surely has an important economic role but its roles are many and, above all, it is a community of life, a natural community. Moreover, since it is founded on marriage, it presents a cohesion that is not necessarily found in the intermediate bodies.
65. During the last decades, a negative impact has been produced because the family has suffered the same attacks which the State has made on other intermediate bodies by suppressing them and trying to govern them in its own image. When the State claims the power to regulate family bonds and emits laws that do not respect this natural community, which is prior to the State,54 it is feared that the State may make use of families in its own interests, and instead of protecting them and defending their rights, it will weaken or destroy them in order to dominate peoples.
66. The Universal Declaration warns about these deviations. It recognizes the right of a man and a woman to marry 55 and to found a family. In line with the teaching of the Second Vatican Council, Pope John Paul II recalled that the family is the "first and living cell of society".56 The Declaration emphasizes that this "fundamental and natural" 57 cell requires the protection not only of the State but also of society. Therefore, the Declaration promotes the development of the family in the midst of other communities, while stressing the unique character of this natural institution.
6.2. The Family, First Educator
67. The Declaration also recognizes the right to private property not only as individuals but also in association with others.58 It recognizes the right to religious freedom, including the right of believers to associate with others in worship and education.59 Lastly, the Declaration emphasizes the fact that parents have the right to choose and guide their children's education.60
68. In this regard, it is good to recall that the family's educational mission has its normal complement in the educational institutions. Parents "share their educational mission with other individuals or institutions, such as the Church and the State. But the mission of education must always be carried out in accordance with a proper application of the principle of subsidiarity".61 It should not be forgotten that "all other participants in the process of education are only able to carry out their responsibilities in the name of the parents, with their consent and, to a certain degree, with their authorization".62
69. Naturally, as many psycho-pedagogical studies indicate, a child's early years are decisive in the subsequent formation of its personality. Therefore, the fact that parents can entrust their children to educational institutions of their choice is not only of interest to the children but also to society.
70. Nonetheless, as the example of many countries indicates, including countries that are