Between Mercy and Justice: The Catholic Teaching on Migration Amid Mass Deportations

It is widely acknowledged that migration has become a central issue in global politics. As stated in‘Erga Migrantes Caritas Christi,’ contemporary migration can be considered a “sign of the times.” People are moving at a faster pace, in greater numbers, and for a wider range of reasons—UNHCR data shows that more than 108 million people were forcibly displaced in 2022, a figure that has tripled since 2011. The recent public clash between U.S. President Donald Trump and Pope Leo has only intensified the discussion. By criticizing the president’s treatment of migrants, the Pope brought renewed attention to the Church’s theology on migration.

Many assume that the Church’s stance on the issue is clear and explicit. The U.S. Conference of Catholic Bishops declared in 2001 that “a rich body of Church teaching, including papal encyclicals, bishops’ statements, and pastoral letters, has consistently reinforced our moral obligation to treat the stranger as we would treat Christ himself.” Pope Francis, who has long been committed to the cause of migrants, went so far as to call Catholic theology “a theology of refugees” and clearly stated that turning away migrants is a “grave sin.”

In light of these seemingly straightforward guidelines, many Catholics find themselves confused—does the Church advocate for a cosmopolitan, progressive open-borders policy? Many remain uncertain as to whether such openness can be reconciled with respect for state sovereignty, the rule of law, and the right to self-determination. Must mercy take the place of justice? Are national security and human dignity in conflict? This article aims to reexamine the Church’s doctrine on migration.

Pope Francis’s well-known support for migrants, as timely and powerful as it was, is merely another addition to the Church’s teaching on the subject, which has been evolving for millennia. The Old Testament establishes the direct moral duty of hospitality: “Love the stranger, for you were strangers in the land of Egypt” (Deut. 10:19). Moreover, as Pope Leo recently reminded us, Christ cautions us in the Gospel of Matthew that how we treat the newcomer— ,“the stranger”—will serve as a fundamental criterion during the Last Judgment.

Nonetheless, when it comes to migrants and refugees, the Church does not overlook the challenges involved in welcoming strangers into local communities. In 2009, Pope Benedict XVI stated that although migration poses “dramatic challenges” for nations, migrants “cannot be considered a commodity or merely a source of labor. (...) Every migrant is a human person who possesses fundamental, inalienable rights.” The complexity of migration does not diminish the Catholic obligation to recognize the inherent dignity of every person—adignity that transcends national boundaries. The Church makes clear demands of host communities and receiving nations, insisting that foreigners be treated justly, with charity, and ideally with hospitality.

At the same time, these expectations are not one-sided; the Church also outlines clear duties for migrants, which are often overlooked in contemporary discussion. To protect the common good, welcomed migrants are called to obey the laws of their new country, actively participate in community life, and “share in civic responsibilities.” Even taking into account varying backgrounds and circumstances, migrants are still expected to respect with gratitude the spiritual and material heritage of the country that receives them (Catechism of the Catholic Church 2241).

With this in mind, in order to navigate this dichotomy of obligation, it must be acknowledged that Scripture clearly recognizes the term “ethnos” as a foundational element of nationhood. While far from an ethno-nationalistic stance (which entirely rules out the possibility of assimilation, participation, and adoption), the Church notes that nationality is not merely a legal status detached from culture, history, and intergenerational solidarity. Scripture teaches that God “made from one man every nation of men… He determined their times” and, crucially, “the boundaries of their lands” (Acts 17:26). Effectively, this legitimizes both the essential sense of connection among compatriots and the established boundaries within which they live.

Nations, then, are not administrative zones or hostels, but “families of families,” as St. Pope John Paul II liked to call them. The Catechism states that “love for and service to one’s country stem from the duty of gratitude and are part of the order of charity.” While universal dignity is an undeniable truth, so too are the sense of belonging and the obligations nations have toward the common good of their own citizens.

Recent papal teachings clearly illustrate this balance. Pope Leo XIV, while calling for “deep reflection ” on the treatment of long-established, peaceful immigrants, acknowledged that “every country has the right to determine who, how, and when people enter,” and clarified that “no one has said the United States should have open borders.” Similarly, Pope Benedict XVI repeatedly warned that the absence of a just and orderly legal system harms immigrants the most. Anation that is a “ ” cannot uphold the dignity of anyone on its territory if it has abandoned the rule of law, under which its residents are protected.

With this in mind, as long as an immigrant does not pose an immediate threat to a nation and abides by its national laws, is that enough to become part of it? Thomas Colsy argues that “civilization is not sustained by the absence of evil alone.” In support of this, Ernest Renan wrote in 1882 that “to be part of a nation, for human beings… is the result of a staff choice. A nation’s existence is a daily plebiscite.” He defined a nation as “large-scale solidarity,” built on shared sacrifice. Taking this into account, rather than focusing on whether migrants will refrain from violence, the discussion focus on migrants’ desire for civic integration. As noted, the Catechism reinforces this view by stating that migrants must do more than simply obey the law—they are called to actively participate in the life of their new community and respect their host country. By doing so, they can become true patriots who enrich the broader community. The biblical figure of Ruth the Moabite serves as the clearest example. She, a newcomer to Israel, declared: “Your people shall be my people, and your God my God” (Ruth 1:16), and was welcomed with hospitality and honor. Families endure through the active love of their members, through an active pursuit of the commongood—indifference is not enough.

Contemporary Catholic commentators Thomas Colsy and Connor Tomlinson propose that care and love for one’s nation serve as a threshold for new arrivals. While Catholics must oppose discrimination and advocate for the humane treatment of all, the protection of one’s community, home, and finite resources is a moral duty. The active exemption of newcomers from the obligation to care for the common good has led to fragmentation, segregated cities, and an increase in violent crime. Colsy and Tomlinson’s approach, then, could be a viable framework through which Catholics analyze this issue, as it aligns with the varying obligations it entails. While its implementation may initially be suboptimal, the lack of such understanding and care is what catalyzed the wave of deportation proposals gaining momentum across the world—from Austria’s Herbert Kickl to Britain’s Rupert Lowe or the U.S.’s Donald Trump.

In an era of unprecedented human movement, Catholics must face the challenge of navigating persistent ethical dilemmas and competing moral obligations. From one issue to the next, it is no surprise that Catholics around the world may find themselves unsure of what to advocate for. However, when it comes to migration, there is no question that Catholics are called to protect the stability of their “family of families,” while always recognizing the dignity of every person. Any Catholic stance or response must always be rooted in justice and charity, and always directed toward the pursuit of the common good.