I don’t like to wade too specifically into political issues, preferring to keep things theological and let you sort out the connections for yourself. Immigration, however, is different in that it’s a thoroughly biblical concern.
How God’s People think of, treat, care for strangers and aliens is much more a part of our core story than issues, say, of sexuality.
It seems to me that much of the (nativist) rhetoric from opponents of immigration reform strikes a protectionist tone: This is ‘our’ country. This country belongs to us. This is our home. We must protect it from strangers and aliens.
That may be an adequate perspective for Americans.
But it’s not for bible believers.
Now the Lord said to Abram, “Go from your country and your kindred…”
And Abram went. (Genesis 12.1, 4)
In the story the Bible tells it’s Abraham who sends the human story in a new direction—from a steady drifting away from God, to a return toward God.
Christians too easily forget: before Yahweh called him, Abram was a pagan. An idolator. A worshipper of the gods of Babylon.
The gods of Babylon would never call someone away from their kin and country.
The pagan gods were, in fact, the personification of country and kin, or to be more precise, the divinization of kin and country.
As St Paul makes clear in his letter to the Romans, Abraham is the the pattern for every believer. Indeed there’s a sense in which Paul’s understanding means that Jesus isn’t just the Second Adam (Rom 5) but that Abraham is the Second Adam and Jesus the Third.
If Abraham is the prototype for the humanity God’s desired from the very first creation, then how does the pattern of Abraham’s life inform how believers are to reflect on the subject of immigration?
We are all products of our national culture. Our self is formed in large part by the identity our country forms in us. As a result we feel an emotional- almost religious- connection to our country. This is ‘our’ home
This is neither avoidable nor bad.
What it is, however, is inadequate for those who claim Abraham as their true founding father.
For as Abraham, the pattern of genuine, God-desired humanity, shows to be the People of Yahweh always involves the call away from kin and country.
To be a people of faith, a people like Abraham, is to be a pilgrim people.
A diaspora people.
A people not unlike the Magi after they encountered the Christ Child: no longer at ease in their former home.
God’s call for Abraham to leave his country is a call for Abraham to accept being an alien wherever he goes. Yahweh, unlike the conventional pagan gods, isn’t defined by national or ethnic distinctions.
Yahweh’s call profoundly subordinates what previously would have been Abraham’s most precious values: his national and family identity.
Once he’s called by God, Abraham can be at home anywhere even while being a stranger everywhere.
He belongs no where because he belongs to God.
This is why throughout the Old Testament Yahweh is insistent that Abraham’s children care for and welcome aliens, because God’s call makes all of us aliens in this world.
If, as Paul writes, the faith of Abraham is the faith Christ perfects and invites us, through the Spirit, to live, then, like Abraham, we’re called to subordinate/qualify all our loyalties to the living God.
Without faith in this living God, without finding our true ‘home’ in this God, then, as the Abraham story makes clear, those most precious of loyalties, nation and family, quickly become gods. Idols.
Contemporary children of Abraham can welcome anyone because we ourselves are aliens everywhere for our ultimate citizenship resides in another Kingdom. It must be so because, as Abraham’s heirs, we’re called to be different from people who think in terms of ‘my country.’
Instead we’re called be a People through whom God is working to bless all the families of the earth.