Solidarity: The path between Nationalism and Globalism

We are one human family, yet we are born as members of a particular nation. Christians are reborn as members of Christ’s Mystical Body that unites believers worldwide. Given these bonds, we might wonder if it’s always better for nations to cooperate more closely to reflect global unity.

At first glance, the answer could come back, “Of course, why not?” Indeed, the Church’s mission does promote greater unity, as she seeks to draw all nations into the unity of the Kingdom of God, creating bonds of brotherhood in Christ. Paul spoke of God’s grace breaking down the dividing wall between peoples (Ephesians 2:14) because in Christ there is no longer a distinction between Jew or Gentile (Gal 3:28).

But not all unity is good, for nations can just as easily draw closer together for evil purposes. The twentieth century witnessed the rise of Communism, which created a bloc of nations under Soviet domination bent on spreading its ideology.

In reaction, other nations, such as Italy and Germany, turned to militant nationalism, emphasizing the unity and strength of the people even to the point of idolatry. After the collision of these forces in the Second World War, a trinity of committed Catholics—Ven. Robert Schuman, Servant of God Alcide de Gaspari, and Konrad Adenauer—worked to create a zone of economic cooperation between former enemies that laid the foundation for the European Union.

Today, many accuse that union of undermining national sovereignty, embracing its own liberal ideology, and creating a bureaucratic juggernaut that restricts subsidiarity. Likewise, the United Nations, which aspires for greater peace and cooperation, often descends into harmful ideological projects, as even highlighted by the AP last week in its article, “5 Things the UN Does You Might Not Have Known”, highlighting, as one of them “Sex education by monks in Bhutan,” in order to “increase in contraception use, and better reproductive care for pregnant women.”

Globalism and nationalism increasingly butt heads. Nationalist ideology by the Chinese Communist Party has led to oppression against minorities, such as the Uighurs, even as they use their labor to meet the demands to produce cheap goods for the West. Russia justifies its regional aggression through a Russkiy Mir ideology that asserts broader Russian hegemony.

On the other hand, there is a globalist push for a single interconnected consumerist economy, open borders to facilitate it, measures to lower the population (even as we begin to face underpopulation), stringent environmental and health controls encoded in treaties, and, at its most extreme, the subversion of national sovereignty in favor of world government. The United States has gone back and forth in its support for these globalist endeavors.

Nations rightly react against globalist ideology, wanting to pursue the legitimate good of their countries against outside manipulation, but they also can overreact if they turn their backs on neighboring countries and those in need. Fighting against ideological movements that would undermine family and national security is not necessarily nationalist, though it is often labeled as such by global elites, but there can be a fine line when the reaction leads to hostility and aggression.

The Church has sought to promote greater global solidarity, while also recognizing the rights and duties of nations. When the Second World War still lingered in recent memory, Paul VI pointed to the problem of nationalism in Populorum progressio:

Haughty pride in one’s own nation disunites nations and poses obstacles to their true welfare. It is especially harmful where the weak state of the economy calls for a pooling of information, efforts, and financial resources to implement programs of development and to increase commercial and cultural interchange. (62)

Forty years later, however, Pope Benedict XVI recognized the emergence of an overly assertive globalism in Caritas in veritate:

In our own day, the State finds itself having to address the limitations to its sovereignty imposed by the new context of international trade and finance, which is characterized by increasing mobility both of financial capital and means of production, material and immaterial. This new context has altered the political power of States. (24)

On Pentecost Sunday, Pope Leo made his own contribution, cautioning against a new rise of nationalism that undermines solidarity and compassion for those in need. The Holy Spirit, he reminds us, seeks to draw us into unity and brotherhood:

Finally, the Spirit also opens borders between peoples. … Whenever God’s ‘breath’ unites our hearts and makes us view others as our brothers and sisters, differences no longer become an occasion for division and conflict but rather a shared patrimony from which we can all draw, and which sets us all on journey together, in fraternity. The Spirit breaks down barriers and tears down the walls of indifference and hatred because he ‘teaches us all things’ and ‘reminds us of Jesus’ words’ (cf. John 14:26). … Where there is love, there is no room for prejudice, for ‘security’ zones separating us from our neighbors, for the exclusionary mindset that, tragically, we now see emerging also in political nationalisms.

Embracing the solidarity of the human family and the Church throughout the world, Catholics must reject nationalism, even as they remain faithful to their homeland with a proper patriotism. As an “ism,” nationalism elevates the State and its material interests above higher goods. All people should work for the common good of their own community, locally and nationally.

In addition, Catholics, drawing upon our worldwide communion, should be attuned to the common good of the entire human race. We cannot turn our backs on global interdependence, which obliges nations to cooperate for travel, communication, trade, peace, the alleviation of poverty and disease, and care for our common home.

Neither the State nor an abstract notion of humanity as a whole should receive our ultimate allegiance. The Christian faith can remind the world that human solidarity ultimately stems from our creation by the one God, who made us in his image and likeness. Confidence in this transcendent unity enables us to work more readily with others as children of God, in our nation and beyond.

The Church unites, but does not blur distinctions of people and culture. As Christians, we can find the right balance, embracing patriotism and solidarity with all those of goodwill throughout the world.