INTRODUCTION

Most comparativists who study welfare state development agree that religion has played a role in the development of modern social protection systems. The early protagonists of the power resources approach, however, had only stressed the causal impact of Socialist working-class mobilization on modern social policy (see Esping-Andersen and van Kersbergen 1992). In their view, it was the working class and its Socialist organizations that had been the driving force behind the ‘social democratization’ of capitalism via the welfare state. To them, it came as a surprise that both Social Democracy and (social) Catholicism promoted welfare state development. John D. Stephens (1979: 100), one of the leading spokesmen of this approach, put it in prudent terms when he argued that ‘it seemed possible that anti-capitalist aspects of catholic ideology – such as notions of fair wage or prohibitions of usury – as well as the generally positive attitude of the catholic church towards welfare for the poor might encourage government welfare spending.’ Similarly, Schmidt (1980, 1982) asserted that Social Democracy and Christian Democracy were functionally equivalent for welfare state expansion, at least during periods of economic prosperity. Wilensky (1981) argued that the two movements overlapped considerably in ideological terms and that Catholicism indeed constituted an even more important determinant of welfare statism than left power did. Catholic social doctrine called for a correction of the most abhorrent societal effects of the capitalist order. The Catholic principle of subsidiarity, moreover, posited that in the last instance the (nation-) state had a duty to intervene to correct for morally unacceptable market outcomes.