But what must be remembered is that these individual struggles must always align with the Gospel, that is, with the Church’s “internationalist universalism.” We do not work for justice when that justice fails to accord with the Gospel; similarly, we do not work in love when our works fail to square with the universal love of Christ.
And that brings me to the pragmatic point gestured to by my title. What of the Alt-Right? What of a renewed sense of national exceptionalism, an attitude of “us first”?
It is true, as many have argued, that the Catholic tradition places some emphasis on loyalty to one’s nation, which is analogous to the loyalty one has to one’s family (think “fatherland” and “father”). This sort of argument goes back at least as far as Plato’s Crito. It must, however, be approached properly. Aquinas distinguishes between proper loyalty to one’s family and nation and a loyalty that detracts from our ultimate allegiance to God:
Religion and piety are two virtues. Now no virtue is opposed to another virtue, since according to the Philosopher, in his book on the Categories (Cap. De oppos.), “good is not opposed to good.” Therefore it is impossible that religion and piety mutually hinder one another, so that the act of one be excluded by the act of the other. Now, as stated above (I-II:07:2; I-II:18:3), the act of every virtue is limited by the circumstances due thereto, and if it overstep them it will be an act no longer of virtue but of vice. Hence it belongs to piety to pay duty and homage to one’s parents according to the due mode. But it is not the due mode that man should tend to worship his father rather than God, but, as Ambrose says on Luke 12:52, “the piety of divine religion takes precedence of the claims of kindred.”
Accordingly, if the worship of one’s parents take one away from the worship of God it would no longer be an act of piety to pay worship to one’s parents to the prejudice of God. Hence Jerome says (Ep. ad Heliod.): “Though thou trample upon thy father, though thou spurn thy mother, turn not aside, but with dry eyes hasten to the standard of the cross; it is the highest degree of piety to be cruel in this matter.” Therefore in such a case the duties of piety towards one’s parents should be omitted for the sake of the worship religion gives to God. If, however, by paying the services due to our parents, we are not withdrawn from the service of God, then will it be an act of piety, and there will be no need to set piety aside for the sake of religion. (Summa Theologica)
As stated above, Christ’s message is a universal one, and it is very easy for proper concern to turn into something that is an affront to the call of the Gospel. For example, many parts of the world are, undoubtedly, dealing with a “refugee crisis.” The vast majority of those fleeing to the United States and Europe (among many other places) are leaving behind poverty, war, and crises of all sorts. The majority settle in places close to their original homes and spill over into “the West” only when these places are nearly full. Thus our nations, our “fatherlands,” are, in many cases, their last hopes.
When it comes to the poor and marginalized, the Bible (never mind the quote from Pope St. John Paul II above) is rather clear:
Those who oppress the poor revile their Maker, but those who are kind to the needy honor him. The wicked are overthrown by their wickedness, but the just find a refuge in their integrity. Wisdom can remain silent in the discerning heart, but among fools she must make herself known. Justice exalts a nation, but sin is a people’s disgrace. (Proverbs 14:31-34)
Whoever cares for the poor lends to the LORD, who will pay back the sum in full. (Proverbs 19:17)
Those who give to the poor have no lack, but those who avert their eyes, many curses. When the wicked prevail, people hide; but at their fall the just abound. (Proverbs 28:27-28)
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