Rather than to litter the forum with a poor exegesis on The Prodigal Son, I believe you need to hear from the Teaching Authority and not from me. My focus would be an inappropriate response to your alarmist approach which I see as steeped in materialism and an act of depravity associated with Machiavellian philosophical bent.
From Humani Generis para. 32, 33, Please consider the excerpt. Based on this from the deposit of faith your position on coercion by fear is a dark place to avoid. Para 33 is trimmed for posting limits, emphasis mine.
*In fact, it has always taught that the lack of these dispositions of good will can be the reason why the intellect, influenced by the passions and evil inclinations, can be so obscured that it cannot see clearly.
32… this philosophy, received and honored by the Church, is scorned by some, who shamelessly call it outmoded in form and rationalistic,… upholds the erroneous notion that there can be a metaphysic that is absolutely true; … , useful as a preparation for scholastic theology, … this philosophy hardly offers a method of philosophizing suited to the needs of our modern culture … our perennial philosophy is only a philosophy of immutable essences, … While scorning our philosophy … No Catholic can doubt how false this is, especially where there is question of those fictitious theories they call immanentism, or idealism or
materialism, whether historic or dialectic, or even existentialism, whether atheistic or simply the type that denies the validity of the reason in the field of metaphysics.
- Finally, they reproach this philosophy taught in our schools for regarding only the intellect in the process of cognition, while neglecting the function of the will and the emotions. This is simply not true. Never has Christian philosophy denied the usefulness and efficacy of good dispositions of soul for perceiving and embracing moral and religious truths. In fact, it has always taught that the lack of these dispositions of good will can be the reason why the intellect, influenced by the passions and evil inclinations, can be so obscured that it cannot see clearly. Indeed St. Thomas holds that the intellect can in some way perceive higher goods of the moral order, whether natural or supernatural, inasmuch as it experiences a certain “connaturality” with these goods, whether this “connaturality” be purely natural, or the result of grace;[10] and it is clear how much even this somewhat obscure perception can help the reason in its investigations. However it is one thing to admit the power of the dispositions of the will in helping reason to gain a more certain and firm knowledge of moral truths; it is quite another thing to say, as these innovators do, indiscriminately mingling cognition and act of will, that the appetitive and affective faculties have a certain power of understanding, and that man, since he cannot by using his reason decide with certainty what is true and is to be accepted, turns to his will, by which he freely chooses among opposite opinions.