Immigratio et Bonum Commune

TALK ON IMMIGRATION BY MY PARISH PRIEST

Amici, Americani, Compatriotae,

On the evening of January 10, 2018 (Wednesday), Father gave a talk on Immigration and the Common Good at our Parish. The following are my notes on that presentation.

When we consider issues like immigration, we must do so with the sobriety that comes with sound theology. It is all too easy to become overwhelmed with sentiment.

PRUDENCE

Faith, hope and love are the primary virtues instilled by the Sacrament of Baptism. After these comes the virtue of prudence given in article 1806 of the Catechism of the Catholic Church.

1806 Prudence is the virtue that disposes practical reason to discern our true good in every circumstance and to choose the right means of achieving it; "the prudent man looks where he is going." "Keep sane and sober for your prayers." Prudence is "right reason in action," writes St. Thomas Aquinas, following Aristotle. It is not to be confused with timidity or fear, nor with duplicity or dissimulation. It is called auriga virtutum (the charioteer of the virtues); it guides the other virtues by setting rule and measure. It is prudence that immediately guides the judgment of conscience. The prudent man determines and directs his conduct in accordance with this judgment. With the help of this virtue we apply moral principles to particular cases without error and overcome doubts about the good to achieve and the evil to avoid.

Jesus gave two examples of the virtue of prudence in Luke 14:28-32:

28 For which of you, desiring to build a tower, does not first sit down and count the cost, whether he has enough to complete it? 29 Otherwise, when he has laid a foundation, and is not able to finish, all who see it begin to mock him, 30 saying, ‘This man began to build, and was not able to finish.’ 31 Or what king, going to encounter another king in war, will not sit down first and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32 And if not, while the other is yet a great way off, he sends an embassy and asks terms of peace.

HUMAN SOLIDARITY

Human solidarity builds a civilization of love. We have been given to each other. This is exemplified in the principle of the Good Samaritan in Luke 10:25-37. We as Christians are obliged to give out of our extra means to other in need, when we are employers, we are duty-bound to pay a just wage. Human solidarity is discussed in articles 1939 through 1941 of the Catechism.

1939 The principle of solidarity, also articulated in terms of "friendship" or "social charity," is a direct demand of human and Christian brotherhood.

An error, "today abundantly widespread, is disregard for the law of human solidarity and charity, dictated and imposed both by our common origin and by the equality in rational nature of all men, whatever nation they belong to. This law is sealed by the sacrifice of redemption offered by Jesus Christ on the altar of the Cross to his heavenly Father, on behalf of sinful humanity."

1940 Solidarity is manifested in the first place by the distribution of goods and remuneration for work. It also presupposes the effort for a more just social order where tensions are better able to be reduced and conflicts more readily settled by negotiation.

1941 Socio-economic problems can be resolved only with the help of all the forms of solidarity: solidarity of the poor among themselves, between rich and poor, of workers among themselves, between employers and employees in a business, solidarity among nations and peoples. International solidarity is a requirement of the moral order; world peace depends in part upon this.

SUBSIDIARITY

The twin of solidarity is subsidiarity. The lowest level of public authority should take care of the need because the lowest level is closest to our neighbor and as such understands what the need really is. Subsidiarity is opposed to socialism and collectivism which are antithetical to the right to private property. The Church is always cautious of government involvement. The government is not the solution to everything.

The Founders of the United States instituted a government based on subsidiarity. The individual sovereign states keep the Federal government in check, and individual counties within a state keep the state government in check.

Subsidiarity is discussed in articles 1883 through 1885 of the Catechism:

1883 Socialization also presents dangers. Excessive intervention by the state can threaten personal freedom and initiative. The teaching of the Church has elaborated the principle of subsidiarity, according to which "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 co- ordinate its activity with the activities of the rest of society, always with a view to the common good."

1884 God has not willed to reserve to himself all exercise of power. He entrusts to every creature the functions it is capable of performing, according to the capacities of its own nature. This mode of governance ought to be followed in social life. The way God acts in governing the world, which bears witness to such great regard for human freedom, should inspire the wisdom of those who govern human communities. They should behave as ministers of divine providence.

1885 The principle of subsidiarity is opposed to all forms of collectivism. It sets limits for state intervention. It aims at harmonizing the relationships between individuals and societies. It tends toward the establishment of true international order.

CIVIL AUTHORITY

Christianity views authority as a blessing in providing social order whereas the West typically views authority as a necessary evil to prevent anarchy and citizens killing each other. In Christianity we obey lawful authority so that we can grow in virtue. Laws are given for our own good. For example, why is a certain road designated with a 35 mph speed limit even though we see we can drive on it at 55 mph? Well, we may not the reasons why that speed limit was selected. Is there a deaf child living in the area? Are there unsafe curves up ahead that we cannot see? Is there construction going on? Civil authorities in that particular area who are mothers and fathers had to select a speed limit based on protecting both driver and residents. Therefore, we are supposed to honor all those in authority because all authority comes from God. Romans 13:1-7 states:

1 Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. 2 Therefore he who resists the authorities resists what God has appointed, and those who resist will incur judgment. 3 For rulers are not a terror to good conduct, but to bad. Would you have no fear of him who is in authority? Then do what is good, and you will receive his approval, 4 for he is God’s servant for your good. But if you do wrong, be afraid, for he does not bear the sword in vain; he is the servant of God to execute his wrath on the wrongdoer. 5 Therefore one must be subject, not only to avoid God’s wrath but also for the sake of conscience. 6 For the same reason you also pay taxes, for the authorities are ministers of God, attending to this very thing. 7 Pay all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

1st Peter 2:13-17

13 Be subject for the Lord’s sake to every human institution,[b] whether it be to the emperor as supreme, 14 or to governors as sent by him to punish those who do wrong and to praise those who do right. 15 For it is God’s will that by doing right you should put to silence the ignorance of foolish men. 16 Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God. 17 Honor all men. Love the brotherhood. Fear God. Honor the emperor.

John 19:10-11 states:

10 Pilate therefore said to him, “You will not speak to me? Do you not know that I have power to release you, and power to crucify you?” 11 Jesus answered him, “You would have no power over me unless it had been given you from above; therefore he who delivered me to you has the greater sin.”

Like Pontius Pilate, the Nazis and Communists received their authority from God, but they abused that authority and as history records suffered the consequences. Political authority is obliged to respect human rights, and people have a right to migrate.

Because civil authority is a representative of God (Romans 13:2), they are stewards of His gifts. Thus, Sirach 10:1-5 states:

1 A wise magistrate will educate his people,
and the rule of an understanding man will be well ordered.
2 Like the magistrate of the people, so are his officials;
and like the ruler of the city, so are all its inhabitants.
3 An undisciplined king will ruin his people,
but a city will grow through the understanding of its rulers.
4 The government of the earth is in the hands of the Lord,
and over it he will raise up the right man for the time.
5 The success of a man is in the hands of the Lord,
and he confers his honor upon the person of the scribe.

We the citizens have a right and a duty to voice just criticism of what is harmful to the dignity of persons and the good of the community based on the principles of Truth, Justice, Solidarity and Freedom. Note that charity and sentimentality do not appear in that list, and that truth leads the list. But we must still exercise submission to authority. This is based on the ancient Roman principle of pietas which means responsibility, sense of duty; loyalty; tenderness, goodness; pity; piety. A civilized person owes pietas to God, Republic and Family. This means that we must vote, pay taxes (Romans 13:7) and defend the homeland.

If civil authority does not violate goodness, then we must obey even when we disagree. If there are no violations of human rights and moral goodness, then obedience is required. We must not be given over to sloppy theology.

Civil authority is discussed is articles 2234 through 2240 of the Catechism

Duties of civil authorities

2235 Those who exercise authority should do so as a service. "Whoever would be great among you must be your servant."41 The exercise of authority is measured morally in terms of its divine origin, its reasonable nature and its specific object. No one can command or establish what is contrary to the dignity of persons and the natural law.

2236 The exercise of authority is meant to give outward expression to a just hierarchy of values in order to facilitate the exercise of freedom and responsibility by all. Those in authority should practice distributive justice wisely, taking account of the needs and contribution of each, with a view to harmony and peace. They should take care that the regulations and measures they adopt are not a source of temptation by setting personal interest against that of the community.

2237 Political authorities are obliged to respect the fundamental rights of the human person. They will dispense justice humanely by respecting the rights of everyone, especially of families and the disadvantaged.

The political rights attached to citizenship can and should be granted according to the requirements of the common good. They cannot be suspended by public authorities without legitimate and proportionate reasons. Political rights are meant to be exercised for the common good of the nation and the human community.

The duties of citizens

2238 Those subject to authority should regard those in authority as representatives of God, who has made them stewards of his gifts: "Be subject for the Lord's sake to every human institution. . . . Live as free men, yet without using your freedom as a pretext for evil; but live as servants of God."44 Their loyal collaboration includes the right, and at times the duty, to voice their just criticisms of that which seems harmful to the dignity of persons and to the good of the community.

2239 It is the duty of citizens to contribute along with the civil authorities to the good of society in a spirit of truth, justice, solidarity, and freedom. The love and service of one's country follow from the duty of gratitude and belong to the order of charity. Submission to legitimate authorities and service of the common good require citizens to fulfill their roles in the life of the political community.

2240 Submission to authority and co-responsibility for the common good make it morally obligatory to pay taxes, to exercise the right to vote, and to defend one's country:

Pay to all of them their dues, taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.

[Christians] reside in their own nations, but as resident aliens. They participate in all things as citizens and endure all things as foreigners. . . . They obey the established laws and their way of life surpasses the laws. . . . So noble is the position to which God has assigned them that they are not allowed to desert it.

The Apostle exhorts us to offer prayers and thanksgiving for kings and all who exercise authority, "that we may lead a quiet and peaceable life, godly and respectful in every way."

IMMIGRATION PROPER

More prosperous nations to the extent of their ability are obliged to welcome the foreigner. But the number of immigrants welcomed and the process of administering immigration are both determined by civil authority. Public authority must respect the right of the immigrant. This is based on the Biblical notion of hospitality. But the right to immigrate to subject to juridical conditions. Based on the principle of solidarity, civil authority should be generous to our neighbors, but based on the principle of subsidiarity civil authority must be protective of the citizenry. Civil authority has a responsibility for safety, the common good and economic well-being, and has a duty to say, “Not here,” “Not now,” or “Not in this way.” This stems from moral theology where human rights are accompanied by human duties.

The immigrant must respect the country into which he immigrates. Immigrants must not create colonies of the countries of their origin in their new country. They must integrate and respect the new country’s laws such as paying taxes.

We as citizens may voice opposition to a certain immigration policy, but ultimately we must obey. Legal immigration is encouraged and illegal immigration is prohibited.

U.S. Immigration and Customs Enforcement (ICE) is NOT the Gestapo, a hyperbole that a bishop in Texas unfairly used. ICE is simply doing its job in enforcing the law. Either the immigrant enters the country legally or is subject to penalty. Likewise someone harboring an illegal immigrant is subject to penalty. This is nothing like harboring persecuted Jews to hide from the Nazis.

What if a family has entered the country illegally but has remained here for an extended period of time? Then the Church argues for compassionate accommodation. But we don’t know if the people to be accommodated are actually a family or not. Ultimately civil authority decides whether or not to provide accommodation.

Likewise what if a child was born to illegal immigrants in this country and was raised for years here, never knowing the country of his parents’ origin? Again we ask for compassionate accommodation, but ultimately civil authority decides.

Immigration proper is discussed in article 2241 of the Catechism:

2241 The more prosperous nations are obliged, to the extent they are able, to welcome the foreigner in search of the security and the means of livelihood which he cannot find in his country of origin. Public authorities should see to it that the natural right is respected that places a guest under the protection of those who receive him.

Political authorities, for the sake of the common good for which they are responsible, may make the exercise of the right to immigrate subject to various juridical conditions, especially with regard to the immigrants' duties toward their country of adoption. Immigrants are obliged to respect with gratitude the material and spiritual heritage of the country that receives them, to obey its laws and to assist in carrying civic burdens.