Report BastaBugie editorial team
We have long observed a clear support from the ecclesiastical hierarchy and from a large part of the Catholic world (conciliate, n.d.r.) to the idea of encouraging a reception of immigrants that is almost free of filters and rather broad and generalized. It should be noted, however, that this new attitude differs from what is traditionally proposed by the Social Doctrine of the Church, that is, a government of migration guided by the criterion of the common good. Consequence, Indeed, of this new attitude seems to be the replacement of the common good with the multi-religious society, seen as the goal of society. A welcome without filters and without the governance of the common good means that the resulting multi-religious society is good in itself., to the point that even Catholics should work for it rather than for the common good or for it as it coincides with the common good.
The question owes its interest to the fact that a new approach of this kind would entail a substantial revision of the Social Doctrine of the Church, its structure and foundations. I don't process intentions, and therefore I cannot say whether the purpose of this “opening” to the immigration phenomenon is precisely to change the Social Doctrine of the Church in some fundamental points, However, I cannot avoid an objective verification of this important question.
NATURAL LAW AND COMMON GOOD
If the multicultural society, and not the common good, it is the aim of politics when it deals with immigration, then it happens that two key principles of the Social Doctrine of the Church collapse in on themselves.
The first is natural law which, until proven otherwise, it is one of the irreplaceable sources of the Social Doctrine of the Church. It is known that not all religions respect natural law. Those who allow polygamy or the anthropological superiority of one group over another or of man over woman do so in contempt of natural law. The same happens for religions that establish an immediate relationship between divine revelation and civil law, assigning an immediate legal dimension to revelation. For many religions God is not Truth and therefore is not required to respect reason so those religions do not pass through the natural which they do not take into account. For others, God is not a Person and therefore they are incapable of adequately founding the dignity of the human person also required by natural law. Not to mention the ritual physical mutilations, of sacred prostitution or other even more down-to-earth attitudes.
Respect for natural law is an integral part of the principle of the common good, while it is not part of the concept of multicultural society. Replacing the first with the second therefore involves renouncing the principle of natural law, something impossible without changing the characteristics of the Social Doctrine of the Church. The common good is an absolute principle, that of a multicultural society is a principle relating to the common good which depends on it.
THE CENTRALITY OF GOD IN THE CONSTRUCTION OF EARTHLY SOCIETY
The second fundamental element that would be missing is that of the centrality of God in the construction of earthly society. The social encyclicals repeat in unison that there is no solution to the social question outside the Gospel, that the first factor of human development is the Gospel, that adherence to the values of Christianity is not only useful but is indispensable for the construction of the common good. In other words they state that without the Creator the creature collapses on itself and that there is no area of creation that is independent of the Creator. But in a multicultural society this indispensability of the Catholic religion disappears, as all other religions are also indispensable if the goal is, precisely, the multicultural society. On the contrary, the presumption of indispensability of Catholicism would conflict with multicultural society and would therefore be harmful and to be avoided. L’idea, At that time, of multicultural society involves equating the Catholic faith with all other faiths, and at the same time the indispensability of all religions, that is, their equality indifferent to the truth. The indiscriminate openness to immigration entails a relativistic idea of religion and, Therefore, a sock-like reversal of the Social Doctrine of the Church.
Let's try to imagine a multi-religious society without Catholicism. There would be no common good nor could there be. Let's try to imagine a society with the presence of only the Catholic religion and therefore not multi-religious. There could be the common good here. While all other religions together are unable to produce the common good, the mere presence of the Catholic religion would be able to do so. This is precisely what is denied by the principle of multicultural society as the aim of social and political action, ma proprio questo è quanto ha sempre affermato la Dottrina sociale della Chiesa.
Note from BastaBugie: per approfondire il tema della centralità di Dio nella costruzione della società terrena è molto utile la lettura del seguente articolo
LIBERTA’ DI RELIGIONE E DOVERI POLITICI VERSO LA VERA RELIGIONE
Le religioni possono godere di un vero rispetto solo dentro una civiltà in cui politica e fede cattolica tornino a saldarsi
by Stefano Fontana
http://www.bastabugie.it/it/articoli.php?id=4153
