We are young Catholics for ordered migration. Nations may regulate borders for the common good. Charity without order is not Catholic. CCC 2241. *We are laity*
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Faith can dwell in every culture and elevate what is good, beautiful, and true within it.
It does NOT, however, require the dissolution of particular cultures into one another.
The continuity of a people (including the Western and American inheritance of law, language, custom, and moral order) is itself a good that political authority is bound to protect for the sake of the common good.
Ordered migration receives the stranger without extinguishing the host, and prioritizes cultural assimilation.
Faith can be embodied in all cultures, because it does not identify itself with any of them in a specific one. It dwells within them, shaping them from within according to the “form” of Jesus Christ; that is, through charity, service and the filial recognition of God’s fatherhood. In this way, the Church draws from the various cultures all that is good, beautiful and true, in order to embody and transmit the message of the Gospel. #GeneralAudience
Grateful for the clarity on fraud as a wound to the common good, Your Excellency.
The recovery of moral integrity rooted in the Decalogue and the Beatitudes is indispensable.
The same concern requires precision about the scale and sources of the losses.
High-profile cases in Minnesota alone have disproportionately involved members of recent immigrant communities
Friends, the sheer volume of fraud taking place in recent years throughout the world, and in America in particular, is staggering. I heard recently that the high end of federal estimates of the amount of money stolen per year in America is greater than the GDP of Vietnam, the Philippines, or Denmark.
This is a real blight upon our society, made possible, at least in part, by religious disaffiliation.
Since morality is grounded, ultimately, in God, one consequence of disaffiliation is an increase in moral drift, relativism, and indifference.
If we want to protect the common good, we have to recover a moral integrity rooted in the Ten Commandments, the Beatitudes, and the parables of Jesus.
Human dignity is not conferred by the Census. It precedes every civil count.
Apportionment of representation is a juridical act of the community.
Excluding non-citizens and those without lawful permanent residency from that count does not deny that they are persons. It declines to treat non-membership as membership.
The Catechism distinguishes the stranger’s natural dignity from the authority of political communities, for the common good, to regulate entry and participation.
The bishops’ statement collapses that clear distinction.
U.S. bishops are opposing proposed Census Bureau rule changes for the 2030 census, arguing that excluding noncitizens without lawful permanent resident status from the apportionment count would effectively deny them recognition as persons.
ewtnnews.com/world/us/u-s-bi…
A bishop praying for the civil authority and articulating the Church’s teaching in the presence of the ruler is not a novelty.
It is the ordinary practice of Christendom: the spiritual power intercedes for the temporal order and reminds it of the common good it is bound to serve.
The Church should continue informing and praying for our leaders regardless of party affiliation.
Denver Archbishop James Golka this week defended his participation in a prayer event with U.S. President Donald Trump at the Oval Office, citing the gathering as an opportunity to publicly pray and evangelize the faith.
Golka, who was installed in the Denver Archdiocese in March after serving as the bishop of Colorado Springs for several years, led a prayer during an Oct. 22 meeting at the Oval Office between Trump and several U.S. bishops.
During the gathering the archbishop in part prayed for the Holy Spirit to “surround our country, to protect us against any influence of evil.”
The prayer event generated some backlash for what critics have argued was a politically motivated photo opportunity on the part of the White House. Golka this week said he “knew people might be upset” at the event and that it could be "use[d] for political purposes.”
“But as I prayed about it, I thought that this is what Catholics do. We pray for people. No matter whether we agree or disagree on anything, we always pray for our country and leaders,” he said in remarks to the Denver Catholic.
Golka said during the meeting he articulated Church teachings to the president. “As Catholics, we’re called to share our faith in season and out of season and to witness to the dignity of every human person,” he told the Denver Catholic.
He denied that the event, including video of the prayer shared on social media, constituted an “endorsement” of the president. “That was never my intention,” he said.
“The bishops of the United States teach that the Church cannot champion any candidate or party,” he said. “I hold to that. However you vote, you ultimately belong to Jesus who loves you infinitely more than you can imagine.”
The archbishop said he has received criticism from friends about the decision and that he has responded by telling them: “I was being a Catholic priest.”
He described himself as “heartbroken” at the anger over the event. He urged Christians to “look beyond the headlines, which are often crafted to provoke, towards the full truth.”
“I will keep praying for our president, our governor and everyone who serves in public office, regardless of their party or position on divisive topics,” he said.
The Archdiocese of Denver said after the event that praying for public leaders “is a long Catholic practice” that dates back to Apostolic Age.
More: ewtnnews.com/world/us/denver…
The Mosaic Law required one statute for native and sojourner.
Certain peoples were excluded from the assembly in perpetuity, and others were admitted only in the third generation.
Full breakdown below 👇
Full breakdown at ycominitiative.org. In charity, with order. Ave Christus Rex.
Immigration and Assimilation in the Mosaic Law, drawing on Exodus, Numbers, Deuteronomy, and St. Thomas Aquinas:
ycominitiative.org/2026/10/2…
Young Catholics for Ordered Migration retweeted
Did God's own Law have an immigration policy?
In the Mosaic Law, native and sojourner lived under one law (Exod. 12:49). But full membership in the assembly required a rite of entry and, for some peoples, took generations.
Charity with order. New article below 👇
Did God's own Law have an immigration policy?
In the Mosaic Law, native and sojourner lived under one law (Exod. 12:49). But full membership in the assembly required a rite of entry and, for some peoples, took generations.
Charity with order. New article below 👇
Immigration and Assimilation in the Mosaic Law, drawing on Exodus, Numbers, Deuteronomy, and St. Thomas Aquinas:
ycominitiative.org/2026/10/2…
A society that cannot offer its young men a path to useful work and the means to prosper is not ordered to the common good.
The young man who can support a household, form a family, and exercise a trade or profession is not a peripheral concern. He is one of the ordinary conditions of a stable community. A primary pillar.
When these conditions are neglected, the costs appear elsewhere. Delayed marriage, in declining birth rates, and in a politics that treats the native citizen as an afterthought.
Nations may still prefer their own and regulate entry so that the opportunities of the political community remain available to those who belong to it. The alternative is a permanent transfer of the means of prosperity away from the people who are expected to sustain order.
The recognition of that duty is a welcome change.
Thank you, Bishop Barron.
The images from Paris are a reminder that public order is not automatic. It is the fruit of a civilization that still knows what it is for.
Paris became great because it defended and developed a tradition rooted in Rome.
That tradition includes the conviction that political communities may regulate their own borders and preserve the conditions of the common good. When those conditions are abandoned, the results are visible in the streets.
The resources to oppose the disorder still remain. They are intellectual, spiritual, and practical. We are grateful for the clarity, the laity must rise to the occasion.
I have found the images of the rioting in Paris and other French cities heartbreaking. I spent three wonderful years as a doctoral student in Paris, and I easily recognize many of the neighborhoods and streets that are now in flames.
Though its roots go back to ancient Rome, Paris became a truly great city because of the University of Paris, which grew from the Cathedral school of Notre Dame. For centuries, scholars came from all over Europe to this center of learning where the Western intellectual tradition—born of the confluence of Jerusalem, Athens, and Rome—was defended and developed.
What seems clear is that the arsonists and rioters of the present day represent a farrago of forces inimical to the intellectual and moral values of the West.
I had taken such encouragement from the demonstration of pride in Catholicism and Catholic history that was on display when Pope Leo visited France just a few weeks ago.
May the French people rouse themselves to realize that they stand against a determined enemy and that they have the intellectual and spiritual resources to oppose that foe.
The St. Michael prayer is a short, approved text that generations of Catholics have recited after Mass. Removing it because it is “additional” does not serve the liturgy. It simply discards a practice the people already know and want.
This is a similar pattern we see with migration. A single preferred emphasis is treated as the mind of the Church, while the rest of the teaching (the right of nations to regulate borders for the common good) is quietly set aside.
In both cases the faithful are told that what they have long practiced or believed must now be catechized away.
YCOM exists to keep the full teaching in view. Nations may regulate migration. Charity without order is not Catholic. The same principle applies inside the parish: a bishop who reforms by subtraction rather than by fidelity will meet resistance from the people he is called to serve.
The prayer can and should stay.
We simply have to stop appointing bishops whose ability to manage exceeds their desire to.
The Francis Papacy in particular has been dominated by choices of bishops who are perfect reflections of the failed 1980s version of American Catholicism.
There is not one intelligent person who would spend time in any Diocese, look over the landscape and think to themselves “You know what we really need to do? Ban the Saint Michael prayer after mass.”
Final note on this topic:
Not two months ago a left-wing publication put out an article about why we shouldn’t pray that Saint Michael prayer after mass.
If you do not think this is a coordinated effort, you haven’t been paying attention.
The statement issued today by Bishop Brendan Cahill and the Rev. Walter Kim is a prudential judgment about current enforcement. It is not a teaching that binds the conscience on the liceity of ordered migration.
Catechism 2241 states both halves of the Church’s doctrine. Political authorities may, for the sake of the common good, regulate the exercise of the right to immigrate by juridical conditions.
Immigrants are obliged to respect the material and spiritual heritage of the country that receives them, to obey its laws, and to assist in carrying civic burdens.
The statement affirms secure borders and the duty of government in general terms. It then treats the ordinary application of those laws (detention and removal of those present without authorization) as presumptively indiscriminate and as a rupture of families that Scripture forbids.
This interpretation is not required by the Catechism. Enforcement of a valid law is not, by that fact, an injustice. Family unity is a real good. It does not extinguish the political community’s right to determine who may remain within its borders, nor does it convert every removal into the creation of widows and orphans.
The claim that Romans 13 is departed from when enforcement reaches the peaceful majority reverses the meaning in the passage. It teaches that the ruler is God’s servant for the good and does not bear the sword in vain against wrongdoing.
Unlawful presence is a wrong against the juridical order the community has established. To confine enforcement to those who commit additional crimes is a policy choice. It is not the teaching of the Apostles, and it is not the teaching of the Catechism.
The statement further asserts that only Congress can remedy the situation and that majorities of Catholics and evangelicals support regularization for longtime residents. Those are political assessments. They do not alter the moral principle that a nation may set and enforce the conditions of residence. The Church’s pastors may urge reforms they judge more humane. Lay Catholics may, with equal fidelity to the same Catechism, judge that the common good now requires the restoration of order before new pathways are opened. Neither judgment is the doctrine of the Church.
We remain in communion with the bishops. We ask only that the second half of Catechism 2241 be preached with the same clarity as the first. Nations may regulate borders for the common good.
Charity without order is not Catholic.
Catholic and Evangelical Leaders Unite in Call for Compassionate Immigration Reform
“There is much that can be done to avoid the rupturing of our families and communities brought about by indiscriminate and aggressive enforcement actions,” said Bishop Brendan Cahill and Reverend Walter Kim in an ecumenical statement released today.
Bishop Cahill serves as the chairman of the U.S. Conference of Catholic Bishops’ Committee on Migration and Reverend Kim as the president of the National Association of Evangelicals (NAE). Together, they lead the Evangelical-Catholic Dialogue on Immigration (ECDI) as its co-chairs.
Read the full release at: ow.ly/Uv8I50ZXgTI
On the twelfth of October, 1492, Christopher Columbus made landfall in the islands he would name for the Savior. He came under the commission of the Catholic Monarchs, and the first act recorded of that landing was the raising of the cross.
What began that day was the evangelization of a hemisphere.
Missionaries followed the ships. The sacraments were conferred. In the course of generations a Catholic people was formed, and from that people came saints whose names the Church still keeps.
When John Paul II marked the fifth centenary at Santo Domingo, he gave thanks that the command to teach all nations had been carried into a new world, and that the seed sown there had yielded a harvest of faith.
The cross was planted and the faith took root.
We mark the anniversary as Catholics, without any reservation.
YCOM now has a home beyond X.
Our new website gathers essays on what the Church actually teaches about immigration, read straight from the sources: the Catechism (CCC 2241), St. Thomas Aquinas, and the Magisterium.
Welcome the stranger. Order borders for the common good. Catholics can and must hold both.
Our newest essay: what Aquinas taught about the traveler, the resident, and the citizen.
Link below 👇
Read the essays and subscribe to get every new piece in your inbox: ycominitiative.org
Young Catholics for Ordered Migration retweeted
Catholic doctrine on immigration has a firm basis in theology and philosophy. St. Thomas Aquinas, in the Summa Theologiae (I-II, q. 105, a. 3), treats the judicial precepts of the Old Law on foreigners. He distinguishes three relations, not one rule.
The first is the traveler passing through. The second is the newcomer who comes to dwell in the land. In both cases the Law made kind provision: the stranger was not to be molested.
The third is the foreigner who wishes to be admitted entirely to the fellowship of the people and to their mode of worship. Quoting Aristotle, the Angelic Doctor notes that in most ancient societies, citizenship was not conferred until after the second or third generation.
“The reason for this was that if foreigners were allowed to meddle with the affairs of a nation as soon as they settled down in its midst, many dangers might occur, since the foreigners not yet having the common good firmly at heart might attempt something hurtful to the people,” he writes.
This of course included the Israelites of the Old Testament. For the sake of brevity and focus, we will address that part of it in full in a separate post.
The order observed by these ancient societies provided peaceful residence to any foreigner who chose to dwell in the land and keep the civic religion. But to dwell in the land was not yet to share in ruling it.
Citizenship, with all its incumbent rights and duties, was only conferred on those who were fully incorporated into the society: who knew their neighbors and regarded them as their fellows; who rejected the prejudices of their former country against their new one; who knew the customs, beliefs, and laws of the land they inhabited and no other.
The legal path to American citizenship follows the same pattern, albeit less strictly. A prospective citizen must learn the Constitution and the laws, and must swear an oath renouncing allegiance to his country of origin, pledging allegiance to the United States, and accepting the obligation to serve the country in a time of crisis.
But in this era of unchecked migration, these principles have largely been disregarded. We have allowed tens of millions of people from all over the world to enter our country who do not have the “common good firmly at heart.” Hundreds of thousands have come from adversarial nations, or ones that are plagued by terrorism, drug and human trafficking. Many migrants see the United States as an economic zone to take from rather than a nation with a people to join, living apart from American society and sending the fruits of their residence here elsewhere.
A well-ordered policy receives the immigrant who takes his neighbor as a fellow, joins the community, and works for the common good of his new home, with his loyalty here and not elsewhere. Civil authority has the right and the duty to establish that order. The Church ought to recognize the charge this lays on civil servants, pray for them, and preach the teaching in full, rather than rebuke them for exercising an office she herself acknowledge.
St. Thomas Aquinas did not teach that arrival alone makes a citizen.
Some nations waited until the 2nd or 3rd generation to grant citizenship at all, because a foreigner who does not yet have the common good at heart can do the people real harm. Dwelling somewhere was not the same as governing it.
If the Catechism binds the immigrant to the heritage and the laws of the country that receives him, as Aquinas taught, then why do our shepherds fail to mention it?
Catholic doctrine on immigration has a firm basis in theology and philosophy. St. Thomas Aquinas, in the Summa Theologiae (I-II, q. 105, a. 3), treats the judicial precepts of the Old Law on foreigners. He distinguishes three relations, not one rule.
The first is the traveler passing through. The second is the newcomer who comes to dwell in the land. In both cases the Law made kind provision: the stranger was not to be molested.
The third is the foreigner who wishes to be admitted entirely to the fellowship of the people and to their mode of worship. Quoting Aristotle, the Angelic Doctor notes that in most ancient societies, citizenship was not conferred until after the second or third generation.
“The reason for this was that if foreigners were allowed to meddle with the affairs of a nation as soon as they settled down in its midst, many dangers might occur, since the foreigners not yet having the common good firmly at heart might attempt something hurtful to the people,” he writes.
This of course included the Israelites of the Old Testament. For the sake of brevity and focus, we will address that part of it in full in a separate post.
The order observed by these ancient societies provided peaceful residence to any foreigner who chose to dwell in the land and keep the civic religion. But to dwell in the land was not yet to share in ruling it.
Citizenship, with all its incumbent rights and duties, was only conferred on those who were fully incorporated into the society: who knew their neighbors and regarded them as their fellows; who rejected the prejudices of their former country against their new one; who knew the customs, beliefs, and laws of the land they inhabited and no other.
The legal path to American citizenship follows the same pattern, albeit less strictly. A prospective citizen must learn the Constitution and the laws, and must swear an oath renouncing allegiance to his country of origin, pledging allegiance to the United States, and accepting the obligation to serve the country in a time of crisis.
But in this era of unchecked migration, these principles have largely been disregarded. We have allowed tens of millions of people from all over the world to enter our country who do not have the “common good firmly at heart.” Hundreds of thousands have come from adversarial nations, or ones that are plagued by terrorism, drug and human trafficking. Many migrants see the United States as an economic zone to take from rather than a nation with a people to join, living apart from American society and sending the fruits of their residence here elsewhere.
A well-ordered policy receives the immigrant who takes his neighbor as a fellow, joins the community, and works for the common good of his new home, with his loyalty here and not elsewhere. Civil authority has the right and the duty to establish that order. The Church ought to recognize the charge this lays on civil servants, pray for them, and preach the teaching in full, rather than rebuke them for exercising an office she herself acknowledge.
Good afternoon and happy Monday Catholics! Hope everyone had a great weekend and was able to make it to Mass yesterday!
Today we’re announcing our instagram page. This is our only and official page.
Instagram : ycom_initiative
Our website will be going live soon as well, so be on the look out for that.
Also, we want to announce that we are working on providing answers to common questions we’ve been posed. A Q & A if you will. Stand by for that!
We’re continuing to grow our movement and have had many productive conversations with people, and we thank everyone who has reached out so far.
Thank you and God bless!
