Lux Lucet

Thomas Aquinas, official philosopher of the Roman Church-State and conduit for  the unbiblical notion of the universal destination of goods, an idea central, not just to the Social Teaching of the Church, but to Rome’s destructive doctrine of migration.  A doctrine that the Church-State is using to destroy the remnants of the Protestant West.

In Roman Catholic economic thought, there is a hierarchy of principles, and the most important principle, to which all others are subordinate, is the principle of the universal destination of goods.

– John W. Robbins, Ecclesiastical Megalomania, p.39

Last week, we began a more detailed look at the Roman Catholic principle of the universal destination of goods. That post, I emphasized the point that Rome’s doctrine of mass, taxpayer subsidized immigration, migration and refugee resettlement is not some isolated teaching, quite apart from other ideas advanced by the Roman Church-State. Rather, it is part of a larger body of teaching by Rome known as the Social Teaching of the Church.

Economics is part of the Roma Catholic Church’s Social Teaching. And, as noted in the quote at the top of this post, the most important principle in Roman Catholic economic thought is the universal destination of goods. The universal destination of goods rests on the false idea – a false idea promulgated by Greek and Roman philosophers, transmitted by the early church fathers, taught by Thomas Aquinas, the official philosopher of the Roman Church-State, and which serves as the foundation of all of Rome’s Social Teaching – that God originally gave the Earth to all men in common. That is to say, Rome believes in original communism.

Remember, Roman Catholicism is not a random collection of ideas. It is a system of thought. As such, it is held together by certain common ideas. The latent original communism found in Roman Catholic economic thought, what the popes call the universal destination of goods, is one of the consistent threads binding together the vast body of Rome’s Social Teaching, of which its teaching on immigration is a part.

To give you a visual representation of the relationship that exists between Roman Catholic Social Teaching, it’s general position on immigration, and the specific application of its teaching on immigration to the United States. a simple outline will suffice.

The Social Teaching of the Church (begins with the papal encyclical Rerum Novarum, 1891) >

    General statement of the church on migration (Exsul Familia Nazarathana, 1952) >

        Specific application to the Church’s teaching on migration to the United States (Strangers No Longer, 2003)

Last week, I provided a quote from The Compendium of the Social Doctrine of the Church illustrating the fundamental importance of the universal destination of goods in Roman Catholic Social Teaching. In part, the quote read, “The universal right to use the goods of the earth is based on the principle of the universal destination of goods…The right to the common use of goods is the first principle of the whole ethical and social order’ and ‘the characteristic principle of Christian social doctrine.’ ”

Lord willing, perhaps as soon as next week, I will make the Biblical case against the universal destination of goods. Since Rome’s Social Teaching is systematic, and since the universal destination of goods is, by Rome’s own admission, central to The Social Teaching of the Church, a Biblical refutation of the universal destination of goods constitutes a refutation, not just of Rome’s doctrine of immigration, but of the entire body of Rome’s Social Teaching. That is to say, the whole structure of Rome’s Social Teaching, including its ungodly doctrine of immigration, collapses like a house of cards.

But let’s not get too far ahead of ourselves. But before laying the axe to the root of Rome’s Social Teaching, I would like to demonstrate to you just how systematically Rome has worked the universal destination of goods into it teaching on immigration.

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