I had no idea that Marx believed that the principles of subsidiarity must be observed or that the social order must conform to the moral order. I'm also not sure why one would identify the need for the regulation of migration with Marxist principles. I suppose if one didn't know what those terms even meant one might be inclined to think they were icky or something...
In any event I usually check the final paragraphs of modern encyclicals to get a general sense of what's being addressed and in the case of "Caritas in veritate" we find this:
79. Development needs Christians with their arms raised towards God in prayer, Christians moved by the knowledge that truth-filled love, caritas in veritate, from which authentic development proceeds, is not produced by us, but given to us. For this reason, even in the most difficult and complex times, besides recognizing what is happening, we must above all else turn to God's love. Development requires attention to the spiritual life, a serious consideration of the experiences of trust in God, spiritual fellowship in Christ, reliance upon God's providence and mercy, love and forgiveness, self-denial, acceptance of others, justice and peace. All this is essential if “hearts of stone” are to be transformed into “hearts of flesh” (Ezek 36:26), rendering life on earth “divine” and thus more worthy of humanity. All this is of man, because man is the subject of his own existence; and at the same time it is of God, because God is at the beginning and end of all that is good, all that leads to salvation: “the world or life or death or the present or the future, all are yours; and you are Christ's; and Christ is God's” (1 Cor 3:22-23). Christians long for the entire human family to call upon God as “Our Father!” In union with the only-begotten Son, may all people learn to pray to the Father and to ask him, in the words that Jesus himself taught us, for the grace to glorify him by living according to his will, to receive the daily bread that we need, to be understanding and generous towards our debtors, not to be tempted beyond our limits, and to be delivered from evil (cf. Mt 6:9-13).
Horrifying Marxism? Seriously?
“”I had no idea that Marx believed that the principles of subsidiarity must be observed or that the social order must conform to the moral order.:””
Marx did not care about morality,he wanted broken families to push an agenda of the state replacing God and family.
The people who try and compare Marx to Church teaching are truly demonic individuals.
From OCTOGESIMA ADVENIENS
APOSTOLIC LETTER
OF POPE PAUL VI 1971
http://www.vatican.va/holy_father/paul_vi/apost_letters/documents/hf_p-vi_apl_19710514_octogesima-adveniens_en.html
Historical evolution of Marxism
32. Other Christians even ask whether an historical development of Marxism might not authorize certain concrete rapprochements. They note in fact a certain splintering of Marxism, which until now showed itself to be a unitary ideology which explained in atheistic terms the whole of man and the world since it did not go outside their development process. Apart from the ideological confrontation officially separating the various champions of Marxism-Leninism in their individual interpretations of the thought of its founders, and apart from the open opposition between the political systems which make use of its name today, some people lay down distinctions between Marxism’s various levels of expression.
33. For some, Marxism remains essentially the active practice of class struggle. Experiencing the ever present and continually renewed force of the relationships of domination and exploitation among men, they reduce Marxism to no more than a struggle - at times with no other purpose - to be pursued and even stirred up in permanent fashion. For others, it is first and foremost the collective exercise of political and economic power under the direction of a single party, which would be the sole expression and guarantee of the welfare of all, and would deprive individuals and other groups of any possibility of initiative and choice. At a third level, Marxism’ whether in power or not, is viewed as a socialist ideology based on historical materialism and the denial of everything transcendent. At other times, finally, it presents itself in a more attenuated form, one also more attractive to the modern mind: as a scientific activity, as a rigorous method of examining social and political reality, and as the rational link, tested by history, between theoretical knowledge and the practice of revolutionary transformation. Although this type of analysis gives a privileged position to certain aspects of reality to the detriment of the rest, and interprets them in the light of its ideology, it nevertheless furnishes some people not only with a working tool but also a certitude preliminary to action: the claim to decipher in a scientific manner the mainsprings of the evolution of society.
34. While, through the concrete existing form of Marxism, one can distinguish these various aspects and the questions they pose for the reflection and activity of Christians, it would be illusory and dangerous to reach a point of forgetting the intimate link which radically binds them together, to accept the elements of Marxist analysis without recognizing their relationships with ideology, and to enter into the practice of class struggle and its Marxist interpretations, while failing to note the kind of totalitarian and violent society to which this process leads.