A Gaping Hole in the Nation’s Soul
First, we had the ‘Muslim bans’. Now, we have the forced separation of young children from their parents, and the detention – in cages, nonetheless, and without any soothing provisions whatsoever – of even the former, upon their arrival at the Southern borders. This to satisfy the unmitigated blood lust of White nationalism and the mighty, highly lucrative prison-industrial complex.
Quo vadis, America?
I desire mercy, not sacrifice (Hos 6:6; Mt 9:13).
‘Just war’ according to the Scholastics
Saint Augustine
Formal ‘just war’ doctrine in Western Christianity is thought to have commenced with Saint Augustine. This was based on the following passage written by the Apostle Paul in his Letter to the Romans:
For the one in authority is God’s servant for your good. But if you do wrong, be afraid, for rulers do not bear the sword for no reason. They are God’s servants, agents of wrath to bring punishment on the wrongdoer (13:4).
Augustine, in his Contra Faustum Manichaeum, argued that Christians did not need to feel ashamed of protecting peace and punishing wickedness when mandated to do so by a government. However, he asserted that this argument was personal and philosophical: “What is here required is not a bodily action, but an inward disposition.” In the meantime, in his work The City of God, Augustine elaborated:
They who have waged war in obedience to the divine command, or in conformity with His laws, have represented in their persons the public justice or the wisdom of government, and in this capacity have put to death wicked men; such persons have by no means violated the commandment ‘Thou shalt not kill’ . . . the wise man will wage Just Wars. As if he would not all the rather lament the necessity of just wars, if he remembers that he is a man; for if they were not just he would not wage them, and would therefore be delivered from all wars.
Saint Thomas Aquinas
In the Summa Theologica written 900 years later, Saint Thomas Aquinas revised Augustine’s stance by formulating three criteria that were all required to be met in order for a war to be considered ‘just.’ These criteria were that:
Specifically, according to Thomas:
In order for a war to be just, three things are necessary. First, the authority of the sovereign by whose command the war is to be waged. For it is not the business of a private individual to declare war, because he can seek for redress of his rights from the tribunal of his superior. Moreover it is not the business of a private individual to summon together the people, which has to be done in wartime. And as the care of the commonweal is committed to those who are in authority, it is their business to watch over the commonweal of the city, kingdom or province subject to them. And just as it is lawful for them to have recourse to the sword in defending that commonweal against internal disturbances, when they punish evil-doers, according to the words of the Apostle (Romans 13:4): “He beareth not the sword in vain: for he is God’s minister, an avenger to execute wrath upon him that doth evil;” so too, it is their business to have recourse to the sword of war in defending the commonweal against external enemies. Hence it is said to those who are in authority (Ps 81:4): “Rescue the poor: and deliver the needy out of the hand of the sinner;” and for this reason Augustine says (Contra Faust. xxii, 75): “The natural order conducive to peace among mortals demands that the power to declare and counsel war should be in the hands of those who hold the supreme authority.”
Secondly, a just cause is required, namely that those who are attacked, should be attacked because they deserve it on account of some fault. Wherefore Augustine says (QQ. in Hept., qu. x, super Jos.): “A just war is wont to be described as one that avenges wrongs, when a nation or state has to be punished, for refusing to make amends for the wrongs inflicted by its subjects, or to restore what it has seized unjustly.”
Thirdly, it is necessary that the belligerents should have a rightful intention so that they intend the advancement of good or the avoidance of evil. Hence Augustine says (Can. Apud. Caus. xxiii, qu. 1): “True religion looks upon as peaceful those wars that are waged not for motives of aggrandizement or cruelty, but with the object of securing peace, of punishing evil-doers, and of uplifting the good.” For it may happen that the war is declared by the legitimate authority and for a just cause, and yet be rendered unlawful through a wicked intention. Hence Augustine says (Contra Faust. xxii, 74): “The passion for inflicting harm, the cruel thirst for vengeance, an unpacific and relentless spirit, the fever of revolt, the lust of power and such like things, all these are rightly condemned in war” (Question 40: War).
Thus, the three criteria set forth by Thomas were elaborated into the following seven sub-criteria that all needed to be met for a ‘just war’ to be in effect:
If non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means . . . the cases in which the execution of the offender is an absolute necessity are very rare, if not practically nonexistent (Catechism of the Catholic Church, #2267).
For those who keep insisting on the moral legitimacy of the death penalty in the United States, here is a question for you to ponder:
Does the most heinous murderer, rapist, perpetrator still bear the image (not the likeness) of God in their soul, despite the evil of their actions?
Pope Francis on migrants and refugees. The current Vicar of Christ, Pope Francis, in an hermeneutic of continuity with his predecessors, while maintaining an eye on migration as the sign of our times, has been no less forthright about the need for Christians and Catholics to open their hearts to the brethren – baptized or non-baptized – who are migrants or refugees. Specifically, he (2013b) said,
“It is essential to draw near to new forms of poverty and vulnerability, in which we are called to recognize the suffering Christ, even if this appears to bring us no tangible and immediate benefits . . . the homeless, the addicted, refugees, indigenous peoples, the elderly who are increasingly isolated and abandoned, and many others. Migrants present a particular challenge . . . I exhort all countries to a generous openness which, rather than fearing the loss of local identity, will prove capable of creating new forms of cultural synthesis. How beautiful are those cities which overcome paralyzing mistrust, integrate those who are different and make this very integration a new factor of development! How attractive are those cities which, even in their architectural design, are full of spaces which connect, relate and favor the recognition of others!”
He (2013c) continued,
“Migrants and refugees are not pawns on the chessboard of humanity. They are children, women and men who leave or who are forced to leave their homes for various reasons, who share a legitimate desire for knowing and having, but above all for being more. The sheer number of people migrating from one continent to another, or shifting places within their own countries and geographical areas, is striking. Contemporary movements of migration represent the largest movement of individuals, if not of peoples, in history.
“We cannot remain silent about the scandal of poverty in its various forms. Violence, exploitation, discrimination, marginalization, restrictive approaches to fundamental freedoms, whether of individuals or of groups: these are some of the chief elements of poverty which need to be overcome. Often these are precisely the elements which mark migratory movements, thus linking migration to poverty. Fleeing from situations of extreme poverty or persecution in the hope of a better future, or simply to save their own lives, millions of persons choose to migrate. Despite their hopes and expectations, they often encounter mistrust, rejection and exclusion, to say nothing of tragedies and disasters which offend their human dignity . . . Working together for a better world requires that countries help one another, in a spirit of willingness and trust, without raising insurmountable barriers.
“I would point to yet another element in building a better world, namely, the elimination of prejudices and presuppositions in the approach to migration. Not infrequently, the arrival of migrants, displaced persons, asylum-seekers and refugees gives rise to suspicion and hostility. There is a fear that society will become less secure, that identity and culture will be lost, that competition for jobs will become stiffer and even that criminal activity will increase . . . A change of attitude towards migrants and refugees is needed on the part of everyone, moving away from attitudes of defensiveness and fear, indifference and marginalization – all typical of a throwaway culture – towards attitudes based on a culture of encounter, the only culture capable of building a better, more just and fraternal world.”
Pope Francis (2015) added that, “God’s fatherly care extends to everyone, like the care of a shepherd for his flock, but it is particularly concerned for the needs of the sheep who are wounded, weary or ill.” He continued with even more plainspokenness and forcefulness,
“Refugees and people fleeing from their homes challenge individuals and communities, and their traditional ways of life; at times they upset the cultural and social horizons which they encounter. Increasingly, the victims of violence and poverty, leaving their homelands, are exploited by human traffickers during their journey towards the dream of a better future. If they survive the abuses and hardships of the journey, they then have to face latent suspicions and fear. In the end, they frequently encounter a lack of clear and practical policies regulating the acceptance of migrants and providing for short or long term programs of integration respectful of the rights and duties of all.
“Indifference and silence lead to complicity whenever we stand by as people are dying of suffocation, starvation, violence, and shipwreck. Large or small in scale, these are always tragedies, even when a single human life is lost . . . Migrants are our brothers and sisters in search of a better life, far away from poverty, hunger, exploitation and the unjust distribution of the planet’s resources which are meant to be equitably shared by all. Don’t we all want a better, more decent and prosperous life to share with our loved ones?
“How can we ensure that integration will become mutual enrichment, open up positive perspectives to communities, and prevent the danger of discrimination, racism, extreme nationalism or xenophobia? . . . Biblical revelation urges us to welcome the stranger; it tells us that in so doing, we open our doors to God, and that in the faces of others we see the face of Christ himself . . . the voice of Jesus Christ [states] ‘Behold, I stand at the door and knock’ (Rev 3:20). Yet there continue to be debates about the conditions and limits to be set for the reception of migrants.
“Each of us is responsible for his or her neighbor: we are our brothers’ and sisters’ keepers, wherever they live. Concern for fostering good relationships with others and the ability to overcome prejudice and fear are essential ingredients for promoting the culture of encounter, in which we are not only prepared to give, but also to receive from others. Hospitality, in fact, grows from both giving and receiving. It is important to view migrants not only on the basis of their status as regular or irregular, but above all as people whose dignity is to be protected and who are capable of contributing to progress and the general welfare . . . Migrations cannot be reduced merely to their political and legislative aspects, their economic implications and the concrete coexistence of various cultures in one territory. All these complement the defense and promotion of the human person, the culture of encounter, and the unity of peoples, where the Gospel of mercy inspires and encourages ways of renewing and transforming the whole of humanity.”
The Pope (2016) elaborated,
“Migration today is not a phenomenon limited to some areas of the planet. It affects all continents and is growing into a tragic situation of global proportions. Not only does this concern those looking for dignified work or better living conditions, but also men and women, the elderly and children, who are forced to leave their homes in the hope of finding safety, peace and security. Children are the first among those to pay the heavy toll of emigration, almost always caused by violence, poverty, environmental conditions, as well as the negative aspects of globalization.
“Among migrants, children constitute the most vulnerable group, because as they face the life ahead of them, they are invisible and voiceless: their precarious situation deprives them of documentation, hiding them from the world’s eyes; the absence of adults to accompany them prevents their voices from being raised and heard. In this way, migrant children easily end up at the lowest levels of human degradation, where illegality and violence destroy the future of too many innocents, while the network of child abuse is difficult to break up . . . We need to become aware that the phenomenon of migration is not unrelated to salvation history, but rather a part of that history. One of God’s commandments is connected to it: ‘You shall not wrong a stranger or oppress him, for you were strangers in the land of Egypt’ (Ex 22:21); ‘Love the sojourner therefore; for you were sojourners in the land of Egypt’ (Deut 10:19). This phenomenon constitutes a sign of the times, a sign which speaks of the providential work of God in history and in the human community, with a view to universal communion. While appreciating the issues, and often the suffering and tragedy of migration, as too the difficulties connected with the demands of offering a dignified welcome to these persons, the Church nevertheless encourages us to recognize God’s plan. She invites us to do this precisely amidst this phenomenon, with the certainty that no one is a stranger in the Christian community, which embraces ‘every nation, tribe, people and tongue’ (Rev 7:9). Each person is precious; persons are more important than things, and the worth of an institution is measured by the way it treats the life and dignity of human beings, particularly when they are vulnerable, as in the case of child migrants.”
In a blistering speech given on the occasion of the World Meeting of Popular Movements in February, Pope Francis (2017a) declared with frankness that
“The grave danger is to disown our neighbors. When we do so, we deny their humanity and our own humanity without realizing it; we deny ourselves, and we deny the most important Commandments of Jesus. Herein lies the danger, the dehumanization. But here we also find an opportunity: that the light of the love of neighbor may illuminate the Earth with its stunning brightness like a lightning bolt in the dark; that it may wake us up and let true humanity burst through with authentic resistance, resilience and persistence.
“The question that the lawyer asked Jesus in the Gospel of Luke (10:25-37) echoes in our ears today: ‘Who is my neighbor?’ Who is that other whom we are to love as we love ourselves? Maybe the questioner expects a comfortable response, in order to carry on with his life: ‘My relatives? My compatriots? My co-religionists?’ Maybe he wants Jesus to excuse us from the obligation of loving pagans or foreigners who at that time were considered unclean. This man wants a clear rule that allows him to classify others as neighbor and non-neighbor, as those who can become neighbors and those who cannot become neighbors.
“Jesus responds with a parable which features two figures belonging to the elite of the day and a third figure, considered a foreigner, a pagan and unclean: the Samaritan. On the road from Jerusalem to Jericho, the priest and the Levite come upon a dying man, whom robbers have attacked, stripped, and abandoned. In such situations, the Law of the Lord imposes the duty to offer assistance, but both pass by without stopping. They were in a hurry. However, unlike these elite figures, the Samaritan stopped. Why him? As a Samaritan, he was looked down upon, no one would have counted on him, and in any case, he would have had his own commitments and things to do – yet when he saw the injured man, he did not pass by like the other two who were linked to the Temple, but ‘he saw him and had compassion on him’ (v. 33). The Samaritan acts with true mercy: he binds up the man’s wounds, transports him to an inn, personally takes care of him, and provides for his upkeep. All this teaches us that compassion, love, is not a vague sentiment, but rather means taking care of the other to the point of personally paying for him. It means committing oneself to take all the necessary steps, so as to draw near to the other, to the point of identifying with him: ‘You shall love your neighbor as yourself.’ This is the Lord’s Commandment.
“Jesus teaches us a different path. Do not classify others, in order to see who is a neighbor and who is not. You can become neighbor to whomever you meet in need, and you will do so if you have compassion in your heart. That is to say, if you have that capacity to suffer with someone else. You must become a Samaritan. And then also become like the innkeeper at the end of the parable to whom the Samaritan entrusts the person who is suffering. Who is this innkeeper? It is the Church, the Christian community, people of compassion and solidarity, social organizations. It is us, it is you, to whom the Lord Jesus daily entrusts those who are afflicted in body and spirit, so that we can continue pouring out all of his immeasurable mercy and salvation upon them. Here are the roots of the authentic humanity that resists the dehumanization that wears the livery of indifference, hypocrisy, or intolerance.
“No people is criminal and no religion is terrorist. Christian terrorism does not exist, Jewish terrorism does not exist, and Muslim terrorism does not exist. They do not exist. No people is criminal or drug-trafficking or violent . . . There are fundamentalist and violent individuals in all peoples and religions – and with intolerant generalizations, they become stronger because they feed on hate and xenophobia. By confronting terror with love, we work for peace. I ask you for meekness and resolve to defend these principles. I ask you not to barter them lightly or apply them superficially. Like Saint Francis of Assisi, let us give everything of ourselves: where there is hatred, let us sow love; where there is injury, let us sow pardon; where there is discord, let us sow unity; where there is error, let us sow truth.”
The Vicar of Christ (2017b) elaborated that the moral and social obligations are “to welcome, to protect, to promote and to integrate” migrants and refugees. Pope Francis continued,
“Protecting is not enough. What is required is the promotion of an integral human development of migrants, exiles and refugees. This ‘takes place by attending to the inestimable goods of justice, peace, and the care of creation’ (Apostolic Letter Humanam Progressionem, 17 August 2016). Development, according to the social doctrine of the Church, is an undeniable right of every human being. As such, it must be guaranteed by ensuring the necessary conditions for its exercise, both in the individual and social context, providing fair access to fundamental goods for all people and offering the possibility of choice and growth.
“[There is] a duty of justice. We can no longer sustain unacceptable economic inequality, which prevents us from applying the principle of the universal destination of the earth’s goods. We are all called to undertake processes of apportionment which are respectful, responsible and inspired by the precepts of distributive justice. ‘We need, then, to find ways by which all may benefit from the fruits of the earth, not only to avoid the widening gap between those who have more and those who must be content with the crumbs, but above all because it is a question of justice, equality and respect for every human being’ (Message for the World Day of Peace, 8 December 2013, 9). One group of individuals cannot control half of the world’s resources. We cannot allow for persons and entire peoples to have a right only to gather the remaining crumbs . . . This joint responsibility must be interpreted in accord with the principle of subsidiarity, ‘which grants freedom to develop the capabilities present at every level of society, while also demanding a greater sense of responsibility for the common good from those who wield greater power’ (Laudato Si’, 196). Ensuring justice means also reconciling history with our present globalized situation, without perpetuating mindsets which exploit people and places, a consequence of the most cynical use of the market in order to increase the wellbeing of the few . . . For all this there must be redress.
“There is a duty of civility. Our commitment to migrants, exiles and refugees is an application of those principles and values of welcome and fraternity that constitute a common patrimony of humanity and wisdom which we draw from . . . Today more than ever, it is necessary to affirm the centrality of the human person, without allowing immediate and ancillary circumstances, or even the necessary fulfilment of bureaucratic and administrative requirements, to obscure this essential dignity . . . From the duty of civility is also regained the value of fraternity, which is founded on the innate relational constitution of the human person: ‘A lively awareness of our relatedness helps us to look upon and to treat each person as a true sister or brother; without fraternity it is impossible to build a just society and a solid and lasting peace’ (Message for the World Day of Peace, 8 December 2013, 1). Fraternity is the most civil way of relating with the reality of another person, which does not threaten us, but engages, reaffirms and enriches our individual identity (cf. Benedict XVI, Address to Participants in an Interacademic Conference on “The Changing Identity of the Individual”, 28 January 2008).
“There is a duty of solidarity. In the face of tragedies which take the lives of so many migrants and refugees – conflicts, persecutions, forms of abuse, violence, death – expressions of empathy and compassion cannot help but spontaneously well-up. ‘Where is your brother?’ (Gen 4:9): this question which God asks of man since his origins, involves us, especially today with regard to our brothers and sisters who are migrating: ‘This is not a question directed to others; it is a question directed to me, to you, to each of us’ (Homily at the “Arena” Sports Camp, Salina Quarter, Lampedusa, 8 July 2013). Solidarity is born precisely from the capacity to understand the needs of our brothers and sisters who are in difficulty and to take responsibility for these needs. Upon this, in short, is based the sacred value of hospitality, present in religious traditions. For us Christians, hospitality offered to the weary traveler is offered to Jesus Christ himself, through the newcomer: ‘I was a stranger and you welcomed me’ (Mt 25:35). The duty of solidarity is to counter the throwaway culture and give greater attention to those who are weakest, poorest and most vulnerable. Thus a change of attitude towards migrants and refugees is needed on the part of everyone” (ibid.).
Pope Benedict XVI on voluntary and forced migration. Speaking at length about the difficult situations faced by migrants and refugees, Pope Benedict XVI (2007) elaborated that
“Shortly after the birth of Jesus, Joseph was forced to leave for Egypt by night, taking the child and his mother with him, in order to flee the persecution of king Herod (cf. Mt 2:13-15). Making a comment on this page of the Gospel, my venerable Predecessor, the Servant of God Pope Pius XII, wrote in 1952: ‘The family of Nazareth in exile, Jesus, Mary and Joseph, emigrants and taking refuge in Egypt to escape the fury of an evil king, are the model, the example and the support of all emigrants and pilgrims of every age and every country, of all refugees of any condition who, compelled by persecution and need, are forced to abandon their homeland, their beloved relatives, their neighbors, their dear friends, and move to a foreign land’ (Exsul familia, AAS 44, 1952, 649).
“In this misfortune experienced by the Family of Nazareth, obliged to take refuge in Egypt, we can catch a glimpse of the painful condition in which all migrants live, especially, refugees, exiles, evacuees, internally displaced persons, those who are persecuted. We can take a quick look at the difficulties that every migrant family lives through, the hardships and humiliations, the deprivation and fragility of millions and millions of migrants, refugees and internally displaced people.”
He (2008) emphasized the need for the worldwide community of Christians to be more closely conformed to Christ in this respect, because the more a
“community is united to Christ, the more it cares for its neighbor, eschewing judgment, scorn and scandal, and opening itself to reciprocal acceptance (cf. Rm 14:1-3; 15:7). Conformed to Christ, believers feel they are ‘brothers’ in him, sons of the same Father (Rm 8:14-16; Gal 3:26; 4:6). This treasure of brotherhood makes them ‘practice hospitality’ (Rm 12:13), which is the firstborn daughter of agape (cf. 1 Tm 3:2, 5:10; Ti 1:8; Phlm 17).
“In this manner the Lord’s promise: comes true: ‘then I will welcome you, and I will be a father to you, and you shall be my sons and daughters’ (2 Cor 6:17-18). If we are aware of this, how can we fail to take charge of all those, particularly refugees and displaced people, who are in conditions of difficulty or hardship? How can we fail to meet the needs of those who are de facto the weakest and most defenseless, marked by precariousness and insecurity, marginalized and often excluded by society? We should give our priority attention to them because, paraphrasing a well-known Pauline text, ‘God chose what is foolish in the world to shame the wise, God chose what is weak in the world to shame the strong, God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no human being might boast in the presence of God’ (1 Cor 1:27).”
Pope Benedict XVI (2009b) added that “The migrant is a human person who possesses fundamental, inalienable rights that must be respected by everyone and in every circumstance . . . [remember] the warning of Christ who at the Last Judgment will consider as directed to himself everything that has been done or denied ‘to one of the least of these’ (cf. Mt 25:40, 45). And how can one fail to consider migrant and refugee minors as also being among the ‘least’?” He (2010) continued to elaborate that,
“‘All peoples are one community and have one origin, because God caused the whole human race to dwell on the face of the earth (cf. Acts 17:26); they also have one final end, God’ (Message for World Day of Peace, 2008, 1) . . . Thus, ‘We do not live alongside one another purely by chance; all of us are progressing along a common path as men and women, and thus as brothers and sisters’ (Message for the World Day of Peace, 2008, 6) . . . All, therefore, belong to one family, migrants and the local populations that welcome them, and all have the same right to enjoy the goods of the earth whose destination is universal, as the social doctrine of the Church teaches. It is here that solidarity and sharing are founded.
“In the case of those who are forced to migrate, solidarity is nourished by the ‘reserve’ of love that is born from considering ourselves a single human family and, for the Catholic faithful, members of the Mystical Body of Christ: in fact we find ourselves depending on each other, all responsible for our brothers and sisters in humanity and, for those who believe, in the faith. As I have already had the opportunity to say, ‘Welcoming refugees and giving them hospitality is for everyone an imperative gesture of human solidarity, so that they may not feel isolated because of intolerance and disinterest’ (General Audience, 20 June 2007: Insegnamenti II, 1 [2007], 1158). This means that those who are forced to leave their homes or their country will be helped to find a place where they may live in peace and safety, where they may work and take on the rights and duties that exist in the country that welcomes them, contributing to the common good and without forgetting the religious dimension of life.”
Pope Benedict XVI (2011) continued to emphasize that
“Asylum seekers, who fled from persecution, violence and situations that put their life at risk, stand in need of our understanding and welcome, of respect for their human dignity and rights, as well as awareness of their duties. Their suffering pleads with individual states and the international community to adopt attitudes of reciprocal acceptance, overcoming fears and avoiding forms of discrimination, and to make provisions for concrete solidarity also through appropriate structures for hospitality and resettlement programs. All this entails mutual help between the suffering regions and those which, already for years, have accepted a large number of fleeing people, as well as a greater sharing of responsibilities among States.
“The press and the other media have an important role in making known, correctly, objectively and honestly, the situation of those who have been forced to leave their homeland and their loved ones and want to start building a new life. Christian communities are to pay special attention to migrant workers and their families by accompanying them with prayer, solidarity and Christian charity, by enhancing what is reciprocally enriching, as well as by fostering new political, economic and social planning that promotes respect for the dignity of every human person, the safeguarding of the family, access to dignified housing, to work and to welfare.”
He (2012) elaborated that
“Faith and hope are inseparable in the hearts of many migrants, who deeply desire a better life and not infrequently try to leave behind the ‘hopelessness’ of an unpromising future. During their journey, many of them are sustained by the deep trust that God never abandons his children; this certainty makes the pain of their uprooting and separation more tolerable and even gives them the hope of eventually returning to their country of origin. Faith and hope are often among the possessions which emigrants carry with them, knowing that with them, ‘we can face our present: the present, even if it is arduous, can be lived and accepted if it leads towards a goal, if we can be sure of this goal, and if this goal is great enough to justify the effort of the journey’ (Spe Salvi, 1).
“It is true that the experience of migration often begins in fear, especially when persecutions and violence are its cause, and in the trauma of having to leave behind family and possessions which had in some way ensured survival. But suffering, great losses and at times a sense of disorientation before an uncertain future do not destroy the dream of being able to build, with hope and courage, a new life in a new country. Indeed, migrants trust that they will encounter acceptance, solidarity and help, that they will meet people who sympathize with the distress and tragedy experienced by others, recognize the values and resources the latter have to offer, and are open to sharing humanly and materially with the needy and disadvantaged. It is important to realize that ‘the reality of human solidarity, which is a benefit for us, also imposes a duty’ (Caritas in Veritate, 43). Migrants and refugees can experience, along with difficulties, new, welcoming relationships which enable them to enrich their new countries with their professional skills, their social and cultural heritage and, not infrequently, their witness of faith.”
Pope Benedict XVI (2013) continued by declaring, “While it is true that migrations often reveal failures and shortcomings on the part of States and the international community, they also point to the aspiration of humanity to enjoy a unity marked by respect for differences, by attitudes of acceptance and hospitality which enable an equitable sharing of the world’s goods, and by the protection and the advancement of the dignity and centrality of each human being.” The Pope (2014) explained with great clarity that
“In an age of such vast movements of migration, large numbers of people are leaving their homelands, with a suitcase full of fears and desires, to undertake a hopeful and dangerous trip in search of more humane living conditions. Often, however, such migration gives rise to suspicion and hostility, even in ecclesial communities, prior to any knowledge of the migrants’ lives or their stories of persecution and destitution. In such cases, suspicion and prejudice conflict with the biblical commandment of welcoming with respect and solidarity the stranger in need.
“Solidarity with migrants and refugees must be accompanied by the courage and creativity necessary to develop, on a worldwide level, a more just and equitable financial and economic order, as well as an increasing commitment to peace, the indispensable condition for all authentic progress.”
Human Persons in Christianity and Catholic Social Doctrine
The new law of love embraces the entire human family and knows no limits, since the proclamation of the salvation wrought by Christ extends to the ends of the earth. Pontifical Council for Justice and Peace.[1]
The human person was proclaimed by God the Creator in Sacred Scripture as having been “made in our image, after our likeness” (Gn 1:26; cf 5:1-3; 9:6), so that s/he could live in communion with God the Holy Trinity and one another, while progressing on the path of deification (Saint Irenaeus, Adv. Haer.) and becoming a partaker of the divine nature (2 Pet 1:4; Pope Paul VI, 1965a; Saint Athanasius, De Inc.; Saint Thomas Aquinas, Summa Theol.). The human person is considered to be “the only creature on earth which God willed for itself” (Pope Paul VI, 1965a) and who was given the divine commission:
“Be fertile and multiply; fill the earth and subdue it. Have dominion over the fish of the sea, the birds of the air, and all the living things that crawl on the earth. See, I give you every seed-bearing plant on all the earth and every tree that has seed-bearing fruit on it to be your food; and to all the wild animals, all the birds of the air, and all the living creatures that crawl on the earth, I give all the green plants for food” (Gn 1:28-30).
The human person is thus “not a lost atom in a random universe: he is God’s creature, whom God chose to endow with an immortal soul and whom He has always loved” (Pope Benedict XVI, 2009a). S/he has been granted a dignity and rights that are inviolable by any system in and of the world, because “his sovereignty within the cosmos, his capacity for social existence, and his knowledge and love of the Creator – all are rooted in man’s being made in the image of God” (International Theological Commission, 2004).
The Dignity of the Human Person
Constitutional limits should be set to the powers of government, in order that there may be no encroachment on the rightful freedom of the person and of associations. Pope Paul VI.[2]
The inherent dignity of the human person has been described by Saint John Paul II (1988) as “manifested in all its radiance when the person’s origin and destiny are considered, created by God in His image and likeness as well as redeemed by the most precious Blood of Christ.” The Spirit had testified to this in the Old Testament through the psalmist who said, “You are gods, offspring of the Most High, all of you” (Ps 82:6) and “You have made man little less than the angels, you have crowned him with glory and honor” (Ps 8:6). Jesus Christ witnessed to this in the New Testament with the words, “Is it not written in your law, ‘I said, “You are gods?”’ (Jn 10:34). God, therefore,
“Who has fatherly concern for everyone, has willed that all men should constitute one family and treat one another in a spirit of brotherhood. For having been created in the image of God, Who ‘from one man has created the whole human race and made them live all over the face of the earth’ (Acts 17:26). For this reason, love for God and neighbor is the first and greatest commandment . . . [and] love of God cannot be separated from love of neighbor . . . because all men are called to one and the same goal, namely God Himself (Pope Paul VI, 1965a).”
In consequence, “every violation of the personal dignity of the human being cries out in vengeance to God and is an offense against the Creator of the individual” (Saint John Paul II, 1988). The saint continued,
“In virtue of a personal dignity, the human being is always a value as an individual, and as such demands being considered and treated as a person and never, on the contrary, considered and treated as an object to be used or as a means or as a thing.
“The dignity of the person constitutes the foundation of the equality of all people among themselves . . . All forms of discrimination are totally unacceptable especially those forms which unfortunately continue to divide and degrade the human family: from those based on race or economics to those social and cultural, from political to geographic. Each discrimination constitutes an absolutely intolerable injustice, not so much for the tensions and the conflicts that can be generated in the social sphere, as much as for the dishonor inflicted on the dignity of the person: not only to the dignity of the individual who is the victim of the injustice, but still more to the one who commits the injustice” (ibid.).
Fundamental human rights granted by God. A set of inviolable and fundamental human rights have been thus granted to all human persons by the divine will in virtue of the individual having been created in the image, and after the likeness, of God. These human rights include the right to:
[1] In Compendium of the Social Doctrine of the Church (2004).
[2] In Dignitatis Humanae (1965b).
[3] This includes the earth itself.
Many Christians – Catholics included – in the United States of America speak proudly about living in the unparalleled land of the free, given to them by God to be a shining city on a hill for other peoples, other nations. And so they should as everyone should be proud of their country; their heritage. Yet in the same sentence, if not the same breath, and with their actions and behaviors, they have no compunction about targeting with a rugged ideology of exclusionism, across every dimension, in systemic ways, the most weak and vulnerable of persons, including aliens fleeing from war-torn regions and seeking refuge at their shores. And they, more often than not, do this from the very comfort of their plush couches.
In the land of the free and the home of the brave – a land originally intended by God to be a refuge for “the tired and the poor,” the “huddled masses . . . wretched refuse . . . [and] the homeless” of other nations – these Christians, idolizing strength and despising weakness, lobby for and employ an exclusionism borne of fear inspired by Satan, not by the Spirit of God, while claiming that they are doing God’s work by combating abortion, same-sex unions, and euthanasia. Yet all of the above begs the question: How can one be a true Christian just in part, picking and choosing what to support in the faith of Christianity, not to mention a similar cafeteria approach to the Social Doctrine of the Church? Quoting various Popes and texts in their lobbying efforts – or, rather, first decontextualizing, then (mis)quoting various Popes and texts to further the real agendas hidden deep in their hearts – these Christians seem to have conveniently forgotten the commands of God the Father in relation to strangers and aliens arriving at their shores, in the hope of living in their God-given rights to possess land, shelter, work and the fruits of their work, together with rest and peace.
It is crystal clear throughout Scripture that God and the Apostles had more than a few things to say about this matter, not to mention the fact that Christ Himself was a Stranger, an Alien; a Refugee. To be specific, here are some of the relevant parts:
You shall also love the stranger, for you were once strangers in the land of Egypt (Dt 10:18-19).
Cursed be anyone who deprives the resident alien, the orphan or the widow of justice! (Dt 27:19).
There will be one law, for the native and for the alien residing among you . . . You shall have but one rule, for alien and native-born alike (Ex 12:49; Lv 24:22).
You shall not oppress or afflict a resident alien, for you were once aliens residing in the land of Egypt (Ex 22:20).
When an alien resides with you in your land, do not mistreat such a one. You shall treat the alien who resides with you no differently than the natives born among you; you shall love the alien as yourself; for you too were once aliens in the land of Egypt. I, the Lord, am your God (Lv 19:33-34).
You shall have the same law for the resident alien as for the native of the land (Nb 9:14; 15:15-16).
Only if you no longer oppress the alien, the orphan, and the widow; if you no longer shed innocent blood in this place or follow after other gods to your own harm, only then will I let you continue to dwell in this place, in the land I gave your ancestors long ago and forever (Jer 7:6-7).
I will draw near to you for judgment and I will be swift to bear witness against sorcerers, adulterers, and perjurers, those who deprive a laborer of wages, oppress a widow or an orphan, or turn aside a resident alien without fearing me, says the Lord of hosts (Mal 3:5).
I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me . . . Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire prepared for the devil and his angels. For I was hungry and you gave me no food, I was thirsty and you gave me no drink, stranger and you gave me no welcome, naked and you gave me no clothing, ill and in prison, and you did not care for me’ (Mt 25:35, 41-43).
Do not neglect to show hospitality to strangers for by doing that, some have entertained angels without knowing it (Hb 13:1).
In that renewal there is no longer Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave and free; but Christ is all and in all (Col 3:11).
Who, therefore, is the true Christian?
Do you not understand that by your present sentiments, actions, and behaviors, you are bringing down even more judgment upon yourselves and upon the nation itself?
Peace shall not return to your shores before you return to God in whole, not in part, and with genuineness in your hearts.
