The recent comment made by Auxiliary Bishop Mgr Charles Scicluna regarding irregular immigrants, that “the Church has to have a profound pastoral strategy that aims for true evangelisation”, is certainly most welcome.
Equally important is what Gozo Bishop Mgr Mario Grech proposed, primarily that hostile attitudes against asylum seekers should be addressed by a long process of education.
The following reflections try to humbly respond to the latter claim so that in due course some concrete pastoral initiatives may crop up to handle this issue with the required Christian sensitivity it surely demands.
The Catholic social teaching tackles immigration. In his 2009 social encyclical Caritas in Veritate, Pope Benedict XVI described the current migration and immigration crisis as “a social phenomenon of epoch-making proportions that requires bold, forward-looking policies of international cooperation if it is to be handled effectively.” (§62)
The essence of that pivotal paragraph states that “every migrant is a human person who, as such, possesses fundamental, inalienable rights that must be respected by everyone and in every circumstance”.
The theological basis for such a stance is to be found in the Bible and in the Church’s traditional teaching.
In paragraph 1931 of the Catechism of the Catholic Church we read: “Respect for the human person proceeds by way of respect for the principle that ‘everyone should look upon his neighbour (without any exception) as ‘another self,’ above all bearing in mind his life and the means necessary for living it with dignity.’ No legislation could by itself do away with the fears, prejudices, and attitudes of pride and selfishness which obstruct the establishment of truly fraternal societies. Such behaviour will cease only through the charity that finds in every man a ‘neighbour,’ a brother.”
Moreover, in paragraph 1932 the Catechism teaches that “the duty of making oneself a neighbour to others and actively serving them becomes even more urgent when it involves the disadvantaged, in whatever area this may be. ‘As you did it to one of the least of these my brethren, you did it to me (Matt 25:40).’”
Destructive attitudes like cultural superiority, indifference, hostility and racism are to be opposed by speeches favouring hospitality, communion and integration
There are five foundational principles that can be extracted from the social teachings of the Popes and bishops concerning immigration.
First, migrants are entitled to have opportunities in their countries. Consequently governments and civil societies have the concomitant obligation to offer such opportunities together with personal and economic security. Richer nations should never avoid their responsibility to assist poorer nations.
Second, it is a “natural right” that people can migrate to sustain themselves and their families. In the post-synodal apostolic exhortation Ecclesia in America Blessed John Paul II said: “The Church in America must be a vigilant advocate, defending against any unjust restriction the natural right of individual persons to move freely within their own nation and from one nation to another.” (§ 65)
Third, while nations have every right to control their borders to secure the common good and the human dignity of their own people it is not to be regarded as supreme. This right should be employed with utmost discretion so that selfish reasons like materialism or ideological reasons like racism are eradicated. Fourth, refugees and asylum seekers should be given protection.
Lastly, the human dignity and rights of immigrants must be always respected. In Ecclesia in America Blessed John Paul II said that “attention must be called to the rights of migrants and their families and to respect for their human dignity, even in cases of non-legal immigration.” (§ 65)
The interventions of both Mgr Scicluna and Mgr Grech poignantly reveal that the Church is morally responsible to respond pastorally to the irregular immigrants’ plight. The basic pastoral response is that of instilling conversion.
The Church must seize every opportunity, including her liturgy, to propagate the message of conversion of heart. Catholic faithful should be helped to see Jesus Christ in the stranger. Destructive attitudes like cultural superiority, indifference, hostility and racism are to be opposed by speeches favouring hospitality, communion and integration.
Secondly, the Church can introduce initiatives which aid immigrants to assimilate our culture in a healthy way. Finally, the Church is to provide pastoral care for all immigrants. It is my prayer that the foregoing reflections help us focus on our common humanity rather than on our differences.