March 2016

Immigration has become one of the primary issues being considered in this year’s election campaign season. How should Christians engage immigration generally, and illegal immigration in particular? In order to gain a deeper understanding of the issue, Christians must begin to address immigration from a place of grace.

Abbie Schutte

Abbie Schutte

All sides of the political spectrum can often agree that there is something broken in our current immigration system. Often, the understanding of brokenness differs based on one’s starting point. Different starting places can often be traced back to fundamental commitments or concerns. Some people are very concerned about national security and terrorism, others about compassion to refugees and economically challenged migrants, and still others about national identity, job prospects, and the viability of social services. Immigration, both legal and illegal, directly affects all of those areas, and so it is not surprising that this topic elicits such different and passionate responses. Given all these concerns, the question remains: is there a common framework within which Christians can wrestle with these issues among themselves and from which they can influence the common good in the public square?

Whether one’s ideal solution is a giant wall along the border, amnesty for all current illegal residents or somewhere in between, there are three general Biblical emphases that we should wrestle with: Genesis 1 and the imago dei, the ministry of Jesus Christ and love for others, and the biblical metaphor of walls as a stand-in for security.

The first is found in the beginning, Genesis 1. As Dr. Mark Roberts explains, Genesis 1 establishes that all humans are created in the image of God and therefore hold infinite worth.1 If that is the launching pad for all discussion on immigration, the rhetoric looks quite different. When the narrative begins with an understanding of shared Imago Dei, the way one talks about people, their dignity and their wellbeing, is greatly shifted. When Christians think of their neighbors within or outside our political boundaries, their bearing of God’s image takes precedence over their religious, ethnic, or national identities. Does this leave room for different political approaches? Absolutely. But it also should rule out some forms of rhetoric even as it should be a factor in various different policy options and solutions.

...there are three general Biblical emphases that we should wrestle with: Genesis 1 and the imago dei, the ministry of Jesus Christ and love for others, and the biblical metaphor of walls as a stand-in for security.

A second starting point can be found in the ministry of Jesus. Jesus’ life and ministry is the perfect place to look when considering how to interact with the foreigner. Pastor Kurt Rietema reminds us that Jesus’ kingdom is not subjected to borders.2

“He proclaims a different kingdom altogether, one that doesn’t define citizenship by political boundaries, privileges, or rights. In God’s kingdom, citizens lay down their rights, becoming servants who view others as better than themselves, who love one another as they love themselves.”

While God’s kingdom is borderless, Scripture does not clearly inform how earthly kingdoms might think about the foreigner. Looking to Matthew 25, however, shows us the importance of welcoming the stranger. “I was a stranger and you welcomed me in,” Jesus said.3 Jesus identifies with the outsider and we should recognize His love for those inside and outside our borders.

A third Biblical emphasis comes in the form of security. Though sometimes overlooked, safety is a legitimate aspect of this debate. Security (or as one could say walls) tends to be a very good and helpful thing. As Susan Felch explains:

“The walls of our homes and schools protect us from cold, heat, rain, snow, and (usually) insects. A retaining wall in our backyard keeps mud from sliding down into the rose garden or basement. The wall around a medieval city kept intruders and wild animals out and the citizens safe and secure inside.”

She goes on to consider their role in Scripture.

“Thinking of a medieval or ancient city may help us understand why walls are almost always positive images in the Bible. They speak not so much of confinement as of protection.”4

Walls, or border security, are not inherently bad things. The Bible continually portrays walls as necessary parts of cities—and this is an  important point to remember. Security is a legitimate concern when it comes to the immigration debate; moreover, it’s a Biblically informed priority. How then does one emphasize the good of welcoming the stranger, while recognizing the good of protecting citizens? This is often where the tensions arise and debate flows.

These three starting points provide a good, basic framework for thinking about the policy issue of immigration from a Christian perspective. Dr. Mark Roberts lays out three significant conclusions when engaging this issue. First, Christians must admit there is a tension between our citizenships. Discerning how God wants us to think about immigration policy does not play out in the real world simply and obviously. There are loyalties and priorities at odds with one another, and we must be honest about that. Secondly, we must recognize that God’s concern for humanity is not determined by borders. Our national origin does not impact God’s care for and commitment to us or our neighbors. Lastly, as we seek to find a Biblical perspective on immigration, we must do so humbly in community. There are facets to this discussion that are unknown to us all and listening to and learning from our brothers and sisters in Christ is crucial. This issue impacts real people and deals with real lives, therefore this discussion around immigration must be saturated in love and filled with seeking truth and peace.

Candidate stances

1Illegal Immigration: Seeking a Christian Perspective, Dr. Mark Roberts

2Illegal: We Like to Categorize People, but Real Life Plays Out in the Gray Areas, Kurt Rietema

3Matthew 25:35

4Teaching and Christian Imagination by Susan Felch and David Smith, pages 162-63