Matthew Schmitz: Immigration Idealism: A Case for Christian Realism

Yet in my pastoral and educational journey I began to get to know some immigrants in a personal sense. A significant number of immigrants from south of the US border are Pentecostal Christian. I was impressed (and blessed) when I met these sisters and brothers in our churches and schools. Eventually, I traveled to Central and South America, mostly preaching and teaching but with some humanitarian efforts. I became much more aware of the deplorable conditions which drive immigration from that part of the world. It became increasingly difficult to be impartial and objective. However, I didn’t change my mind. I still believe sovereign nations have a divine right, and a responsibility, to secure their borders for the wellbeing of their own citizenry (Ex 23:31; Ps 147:15). As shocking as it may be to liberal idealists, it is quite possible that national borders may in some sense continue eschatologically as well (Isa 60:18). Yet the Lord of Israel will be magnified beyond Israel’s borders (Mal 1:5). And beyond America’s borders too. After all, Jesus traveled along both sides of the borders of his day (Luke 17:11). Biblically speaking, national borders are recognized and respected; they are not regarded as ultimate.

Here’s how, in amicable conversation with Schmitz, I navigate the ethical and theological maze of immigration. First, I totally agree that heavenly citizenship and earthly citizenship be held together in careful relationship. The former does not entail the dissolution of the latter. Neither does the latter usurp the priority of the former. Yet it is not simply an equalizing balancing act. The reign of God is determinative in setting the direction of authentic Christian citizenship. Accordingly, Christian citizenship avoids idolatrous nationalism while embracing energetic patriotism. Significantly, Christian citizenship tends toward inclusion and universalization without diminishing distinctions of ethnic or national identity and responsibility (Rev 7:9).

What does a theology of Christian citizenship mean in terms of policy and practice? It is not enough to be committed to secure borders. At least equal commitment to reforming outdated and sometimes unjust and inhumane immigration laws is necessary as well. Christian citizenship must not become an either/or equation.

Second, like Matthew Schmitz I largely resonate with a political theology of Christian realism in the tradition of Reinhold Niebuhr. I am constantly reminding myself of two sides to Christian realism. On the one hand, are its concessions. Christian anthropology teaches that human beings are fallen, sinful creatures. Crime and violence do occur. Realists approach the world as it, not as they wish it were. On the other hand, are its aspirations. Progress—be it ever so incremental—is possible. Christian soteriology teaches that Christ redeems and transforms. Christian realists may never forget realism’s concessions but their focus must always be on its aspirations. Being salt and light (Matt 5:13-16) does not jell well with the status quo; in this specific sense, Christian ethical and social theology is genuinely progressive.

Tags: case, christian, idealism, immigration, matthew, realism, schmitz

Category: Living the Faith, Spring 2019