Source: The Daily Pamphlet

Illegal immigrants are a class which imposes their sad state upon themselves. By way of their illegality they consign themselves to lives as outcasts.  They will congregate within communities where anchor immigrants and other illegals who have mastered a corrupt and permissive social welfare system have settled. But because of the criminal nature of their presence in the country they are insecure, always seeking more substance from the earners for their support, and more absolution from moral authorities for their crimes.

American churches of all denominations, especially those churches which openly offer sanctuary to criminal aliens, but those as well  whose charitable works benefit communities where  illegals dwell, have done this.  Not all churches have done this, but virtually all denominations in select locations who have congregations who have identified illegal aliens as worthy recipients of their charitable contributions, are guilty of this practice.

In a discussion of morality one has to consider the rationale of the “poor” illegal immigrant. The theory is that illegals are simply good people escaping an oppressive and corrupt system within their own countries, and that it is a virtue for them to break the laws of another country to escape the corruption in their own.  This is where the moral authority of churches and other agencies that support and harbor criminal aliens is endangered; the church–regardless of its creed–has removed a moral absolute and replaced it with a system of purported “rights” based upon the negation of laws by a specific class of people.

These rights, or virtues, of the criminal alien are not earned by a sincere endeavor to assimilate into civil society. The criminal alien does not obey the laws and statues of the land, or even hold membership in, or loyalty to, a given church. These rights, or virtues, are ascribed due to a state of illegality and poverty caused by the geographical movement from their country of origin  into a country which they are entering illegally and surreptitiously.

The “rights” of criminal aliens are nothing more than the imposition of their needs as claim upon the lives and property of others who live in the country legally.  In simpler terms: It is virtuous to be a poor illegal alien with no property and many children and by that virtue you are given the right to take what one man earns as your own to support you and your many kids in your self-imposed state of illegality and poverty.  Is this moral? Is this a credible argument for a church, any church, who by their definition as the resource for moral direction, is expected to function within a moral framework? The answer of course is no, but it goes even deeper.

People of faith who are law-abiding citizens and who contribute and tithe to their churches are often expected to subsidize people whose lives are lived in opposition to all of the doctrines to which they  faithfully conform.  With their money, time, contributions of food, clothing, furniture, etc, and with an outreach of their hearts, they are asked to subjugate their moral virtues to the vices of an entire class of people whose behavior and identity is that of criminals.

People of faith are made to feel guilty if they take umbrage at their church’s extension of charitable effort to communities where criminal aliens are harbored.  People who live lawfully are scolded by their leaders if they question the efficacy of supporting and sustaining families who will never benefit from the contributions of others because they have chosen a state of perpetual dependence, enjoying a parasitic attachment to a system which is already supported by the property of the lawful congregant through taxation.

People of virtue have been taught through the activities of their churches which extend succor to support a criminal lifestyle, that there are no moral absolutes, that law does not matter inasmuch as one has a certain racial or socioeconomic identity, and that morality is fluid and relative according to the politically correct dictates of demographic trends and liberal social policy.

Our churches are in trouble. The practice of giving support to criminal aliens is not simply the Judeo-Christian principle of extending help to people struggling against suffering or injustice. This is not the charity of the good Samaritan who sees a man in need and because the man is helpless and pleads for his succor the Samaritan acts on the high imperative of human compassion. The extension of support and alms to a criminal class who eschew morality themselves to openly defy the laws of the land, and lay claim upon the property of earners while they refuse to earn, is to squander the moral acts of the faithful in a sacrificial ritual that honors the criminal and regards as no worth the life and substance of the lawful man of faith.

Many people of faith have been deceived by the acts within their own churches which throw moral absolutism out the door in favor of political correctness.  As churches become sanctuaries and resources of support for criminal aliens and the communities that harbor them, they are losing their moral authority to direct their congregations in principles of virtue and truth.

These are those to whom we can give our substance and care without nullifying the moral principles of our churches.  They are those who do not lay claim upon the substance of others because of a self-imposed state of covert criminality, but who need temporary help, and the kindness of friends and strangers to survive the hard conditions of mortality to which we are all subject by no fault of our own.

Churches lose their moral authority when the substance and love of people of faith and charity is extended to those who regard it as a right, who waste it because they have invested nothing in earning it, and who are supported by a corrupt and permissive judicial system that rewards criminal aliens with a network of social services that often elevates their standard of living far above those of the lawful, working American. This is a perversion of faith. This is an abdication of moral authority.