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What the Church Teaches About Immigration Policy View Comments
By Bishop Gerald F. Kicanas

Amilcar Ramirez weeps as he holds a U.S. flag at a May Day rally in Washington May 1, 2010.

EMOTIONS FLARE UP at the mention of immigration. People feel strongly about the issue on all sides. People express their opinion on Web sites, in blogs, at rallies and in phone calls to their legislators.

Like other bishops, I have received many e-mails, calls and letters, mostly voicing anger about my involvement with the issue. Certainly, attitudes toward immigration guide the decisions of some voters, especially in my state of Arizona.

As people of faith, it is critical that we understand the complexities of immigration. As people of faith, it is critical that we have opportunities to discuss the issue so that we can better understand
the Church’s concern and involvement. As people of faith, we need to share our attitudes and feelings and—as hard as it is sometimes—we need to listen.

Why, then, is the Church involved in the immigration issue? There are three broad, or overarching, reasons. In this article, we’ll explore the following: 1) how Scripture and Catholic teaching see and understand immigration; 2) immigration’s impact on the life of the Church—our parish life, our programs, our growth and diversity; and 3) the moral issues that the Church is called to address in the broader society.

Let’s start with a discussion of Sacred Scripture.

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Bishop Gerald F. Kicanas heads the Diocese of Tucson, Arizona. He also serves as the chairman of the board of directors of Catholic Relief Services.

Thank you for your comments. Editors will review all posts before they are visible on the website.

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Angela Merici: Angela has the double distinction of founding the first teaching congregation of women in the Church and what is now called a “secular institute” of religious women. 
<p>As a young woman she became a member of the Third Order of St. Francis (now known as the Secular Franciscan Order), and lived a life of great austerity, wishing, like St. Francis, to own nothing, not even a bed. Early in life she was appalled at the ignorance among poorer children, whose parents could not or would not teach them the elements of religion. Angela’s charming manner and good looks complemented her natural qualities of leadership. Others joined her in giving regular instruction to the little girls of their neighborhood. </p><p>She was invited to live with a family in Brescia (where, she had been told in a vision, she would one day found a religious community). Her work continued and became well known. She became the center of a group of people with similar ideals. </p><p>She eagerly took the opportunity for a trip to the Holy Land. When they had gotten as far as Crete, she was struck with blindness. Her friends wanted to return home, but she insisted on going through with the pilgrimage, and visited the sacred shrines with as much devotion and enthusiasm as if she had her sight. On the way back, while praying before a crucifix, her sight was restored at the same place where it had been lost. </p><p>At 57, she organized a group of 12 girls to help her in catechetical work. Four years later the group had increased to 28. She formed them into the Company of St. Ursula (patroness of medieval universities and venerated as a leader of women) for the purpose of re-Christianizing family life through solid Christian education of future wives and mothers. The members continued to live at home, had no special habit and took no formal vows, though the early Rule prescribed the practice of virginity, poverty and obedience. The idea of a teaching congregation of women was new and took time to develop. The community thus existed as a “secular institute” until some years after Angela’s death.</p> American Catholic Blog I hear far more people discuss the presence of evil in their lives than they do the supreme power of grace. God is bigger than evil!

 
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