"I was a stranger and you welcomed me" (Mt, 25:11): the Gospel precept not only enunciates the value of welcoming the stranger to a given community and integrating him, but also fixes the precise quantitative proportion, in the sense that the stranger in need of welcome is one ("I was") compared to the plurality comprising the host community ("you have welcomed me").
The rule is valid only if proportionate
Awareness of this golden ratio is fundamental to making the practical practicability of hospitality possible, since only the hominis ad hominem proportio (Dante, Mon. II,5) i.e., iustitia makes the validity of a norm susceptible to effectiveness and thus, in the case of the foreigner, makes his reception in a community other than that of his origin practically sustainable. Therefore, the quantitative datum proves to be coessential to the evangelical precept of hospitality of the ξένος, in the sense that if this proportion is lacking - because the quantity of foreigners exceeds the receptive possibilities of a given community - here the same ethical obligation of welcome is lacking due to the inexigibility of the conduct on the part of the members of the host community. Which in turn has the right/duty to preserve its own social cohesion, an indefectible prerequisite for the very integration of newcomers.
Integration obviously implementable not only in the contingent free enjoyment of goods of the host community but also in the respect of the host productive identity, the sharing of rights and duties and the possibility of work. And since every human and institutional action, which does not have supernatural powers of multiplying the scarce resources in nature, is subject to the spatial-temporal categories, it is evident that the spatial limits of the place of reception together with the temporal limits of organization of reception constitute the primary limit of the satisfaction of the need for reception implying a plurality of resources, food, housing, sanitation, logistics-management, public order etc.
Do not dry up the fountain to give drink to the thirsty
Therefore, such Thomistic self-evidence is a complementary presupposition with respect to the "right not to have to migrate" advocated by Pope Francis in his message for the 109th Migrant's Day on September 24, 2023, in continuity with the magisterium of Benedict XVI and St. John Paul II. The problem of the limits of the sustainability of migratory flows is therefore quantitative first and foremost, whereby, beyond a certain extent, connected to the aforementioned limits of a given context, a mass migration constitutes de facto objectively an invasion albeit armed by the piloted abuse of normative instruments of the destination context, whose mens legis is aimed at limited cases and whose seriality, exceptionally expanded, in any case is not multipliable ad infinitum,, since it is not logically predictable that indeterminate human masses move from one part of the planet to another with the consumerist mirage of a place of only rights without duties and inexhaustible assistance, without alteration of the same axiological-material balance, which guarantees those rights and generates that specific assistance.
In fact, any problem of distributing water to the thirsty presupposes the defense of the integrity of the castellum aquae, the pipelines and the intransigent incorruptibility of the upstream source, otherwise the risk of collective poisoning and consequent inexorable social dissolution.
Weapons of mass migration
On the other hand, contrary to any utopian no borders ideology, in plural terms, it has been said "knock and it will be opened to you" (Mt, 7-7), thereby implicitly recognizing the limit of the door to knock on, and not to overwhelm: a door anchored to hinges and embedded in walls with precise foundations. Then the phenomenon of invasion with deferred effect but of immediate impact, by indeterminate masses of people, is manifested in the etymological sense of "in-vadere," in the evidence of the majority of male migrants of age qui arma ferre possunt, to put it with the conceptual poignancy of the classics while, from a geopolitical point of view, the expulsive dimension of so many people uprooted from territories much richer in exiential raw materials for contemporary technology than the same territories that are the destination of migration (lithium, rare earths, etc. ).
In this perspective, the bestowal of money, by the "democracy that does not defend itself," to the managers of states of dubious democratic and transparent nature for the purpose of migration containment, only fuels a vicious circle between continuous upward blackmail in terms of stop-and-go migration waves, and ethical blackmail of devious and methodical pre-establishment state of necessity of rescuing people used as mere tools by the unscrupulous arbiters of migratory pressure, of which the boatmen are but criminal pawns in the finalistic domination of the external designers of European disorder supported internally by unwitting sawyers of the tree branch on which they are comfortably sitting.