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Jesus, Paul and the border debate – why choosing passages from the Bible misses the immigrant experience in ancient Rome
The Bible contains many stories of migration, including that of Joseph, Mary and Jesus. Universal History Archive / Universal Image Group through Getty Images Immigration reform is back on the agenda, with Congress adopting important legislation that can pave the way for citizenship for millions of people living in the United States without legal status. That, and an increase in the number of migrants crossing the southern border to the United States, has led many people to retreat to two common positions on the subject. Proponents of reform often emphasize America’s history as a nation of immigrants. Meanwhile, opponents point to America’s identity as a nation based on the rule of law, with the sovereign right to protect its borders. Given the role that Christianity plays in the lives of many Americans and in politics in general, it should come as no surprise that religious people on the right and left were inspired by the Bible to support their immigration prospects. Biblical stories Former US Attorney General Jeff Sessions, for example, drew on the apostle Paul’s view of the government to support his support for immigration policies for separating children from the border. “I would like to quote you to the apostle Paul and his clear and wise command in Romans 13, to obey government laws because God has ordained them for the purpose of order,” he declared. For supporters of a more progressive immigration policy, there are numerous passages in the Bible that indicate a willingness to welcome strangers and foreigners. The truth is that the Bible has many stories of migration, starting with the book of Genesis with Adam and Eve migrating from the Garden of Eden and ending with the book of Revelation, where John, traditionally known as an apostle, lives as a criminal deported in Patmos, an island located west of Turkey. As a New Testament scholar, my research into how foreigners are portrayed during the first century led me to recognize that selecting some texts from Jesus’ teachings on welcoming abroad or the apostle Paul’s teachings on government does not provide the story. about the immigrant’s experience. In reality, his experience was politically and culturally complex. Immigrants in Rome during the time of Jesus and Paul encountered suspicion and hostility from imperial authorities and Roman natives. Romans and hostile non-countries Many foreigners in the capital Rome were immigrants. David Noy, a scholar of classical literature, finds that they came to the empire as captured slaves or voluntarily migrated in search of better opportunities. Some Roman writers of Jesus’ time viewed the presence of immigrants in a negative way. Nostalgia for a time when Rome was less influenced by strangers arose among Roman elites. Ancient Roman writers Pliny and Seneca believed that, as the empire spread, foreigners culturally conquered the Romans by negatively influencing the Roman way of life. There was a “strong feeling that Rome was losing vigor and vitality because of its luxuries and a fear of being harmed by foreign immigrants among the subjugated people,” according to classical literature scholar Benjamin Isaac. To combat this threat and the presence of immigrants in Italy, the Romans decreed the imperial power of expulsion. Roman historian Titus Lívio notes that those who introduced foreign religions were often expelled for not adopting “the Roman way”. Suetonius, another Roman historian, records that Emperor Claudius, who ruled in the decades after Jesus’ death, forbade foreigners to use a Roman name and expelled Jews from the city of Rome. Interestingly, this expulsion of the Jews also appears in the New Testament with the expulsion of the Christian missionary couple Priscilla and Aquila from Rome in 49 AD. Exile was a common Roman punishment, as the poet Ovid discovered. Heritage art / Heritage images via Getty Images Expulsions were not always permanent or reserved for foreigners. Most famously, the Roman poet Ovid was expelled for writing controversial erotic literature. He was deported to the land of Tomis, present-day Romania. [You’re smart and curious about the world. So are The Conversation’s authors and editors. You can read us daily by subscribing to our newsletter.] Welcoming strangers Understanding the reality of immigrants and their status during the birth of Christianity shapes how Jesus’ teachings are understood. At the time when Jesus spoke to his disciples about the need to “welcome abroad”, this was the correct response to the political tragedy of another human being. Denying them hospitality would be a death sentence. Not all immigrants migrated for economic reasons – for some it was their only option for life because of the imperial act of expulsion. Knowing that immigrants can be expelled for negatively influencing Roman culture should also shape our understanding of Paul’s teaching to “submit” to Roman authorities. Since Paul was a Roman citizen, it would be instinctive to instruct other Christians who lived in Rome to maintain political peace with the empire. Like Ovid, being a Roman citizen did not exempt them from being treated as foreigners. The empire was indiscriminate in its power of deportation, and citizens like Paul, who introduced non-Roman religions, were not exempt. The debate over US immigration remains controversial. Whenever Paul’s writings or Jesus’ teachings are introduced to the debate, we need to understand the context of the time. The Roman imperial deportation power had life and death implications for immigrants and citizens. Furthermore, during the time of Jesus and Paul, both Roman citizens and non-citizens could be deported from Rome. But foreigners who introduced non-Roman cultures to Rome were more likely to be expelled because they were seen as threats. Kristin Kobes Du Mez, professor of history at Calvin University, notes that white evangelical Christians seem “more opposed to immigration reform and have more negative views about immigrants than any other religious group”. Perhaps for some evangelicals, discomfort and distrust with outsiders are at the root of anti-immigrant policies, as was the case in Roman times. Fuller Theological Seminary is a member of the Association of Theological Schools. ATS is a funding partner for The Conversation US. This article was republished from The Conversation, a non-profit news site dedicated to sharing ideas from academic experts. It was written by: Rodolfo Galvan Estrada III, Fuller Theological Seminary. Read more: Catholic views on the Johnson & Johnson vaccine highlight the debate among hardline advocates about abortion and others in the church. As the launch of Australia’s COVID vaccine spreads, we need transparency about when international borders can reopen. Rodolfo Galvan Estrada III does not work for, consult, has shares in or receive financing from any company or organization that would benefit from this article and did not disclose relevant affiliations beyond his academic appointment.