Good Friday’s Implications

    In Matamoros, Mexico, on this Good Friday, the plaza is full of people watching the Via Crucis enacted before our very eyes. This passion play has been reenacted annually for well over a thousand years, yet it is still charged with emotion and meaning. A young man is beaten and hung to a wooden cross directly in front of the giant Catholic church, while centurions with over-sized helmets look on and a voice recants the Gospel narrative. Offstage, a woman cries in the heat of the day. In the crowd, everyone of us has forgotten our sunglasses, the glare off the tops of police cars, the smell of elotes and raspas nearby – all of us are focused on this ultimate story of redemption.

    I enter the cool of the church, my mind filled with memories of Easters past. The palpable memory of gumming the bread and swirling the grape juice around in my mouth, newly cognizant that these elements of the Communion represented the body and blood of a man 2,000 years ago. These memories from almost 20 years ago come back to me, just as I am sure memories came to Mary as she stood at the foot of the cross. My eyes adjust to the lighting within this cathedral. Mary is at the front of the church, head down in mourning for her son lofted up on the cross. I bow my head and am overcome with the feeling of hopelessness that must have swept over the disciples. What if this were the end? What if the kingdom of God ended on Friday and was never followed by that joyous Sunday?

    Tears drying on my sunburned cheeks, I sit in the plaza reading Why We Can’t Wait by Dr. King under a gazebo. Tamale vendors, shoe-shiners, whistling chiflado kids, men selling sweet dulces. As I read these words I have read before in a new context, I am struck by its perspective on Jesus’ death that Friday so long ago. King writes,

    Suddenly the truth was revealed that hate is a contagion; that it grows and spreads as a disease; that no society is so healthy that it can automatically maintain its immunity…The words of Jesus ‘Inasmuch as ye have done it unto one of the least of my brethren, ye have done it unto me’ were more than a figurative expression; they were a literal prophecy…We were all involved in the death of [this man]. We tolerated hate; we tolerated the sick stimulation of violence in all walks of life; and we tolerated the differential application of law, which said that a man’s life was sacred only if we agreed with his views…We mourned a man who had become the pride of the nation, but we grieved as well for ourselves because we knew we were sick.” (145)

Fresh meaning to this Gospel story I’ve read hundreds of times. In Jesus’ day, just as in our own, the poor and the stranger were being exploited by those in power. To the extent that people of faith tolerate this immoral profiting from the pain of others, we are condoning hate and the hurt of the least of these. If Jesus is present in the least of these, we must recognize his face in every stranger, legal or extralegal, every person, regardless of race. When we give into the fear and hate of our fellow man, the passion of Christ happens once more.

    The best definition of sin that I’ve ever heard is an “absence of God.” For those 3 days while Jesus lay entombed, the whole world was stuck in this negative peace without the very Son of God. In this Plaza Mayor, it occurs to me that the word for without in Spanish is sin. Without. Without.

It must be a sin that so many of these men and women around me here in this border town of close to 500,000 are without basic necessities and without hope of fair wages. Without.

It is surely sin that when these people come looking for a better life in the United States they are refused legal means, repeatedly denied family reunification, and queued in a quota system that can take from 10 years to never. Without.

It cannot be anything but a sin that 12-20 million U.S. residents live without papers, without protection of law, without insurance, without welfare, without legal protection, without basic human rights, without a means to earned citizenship. Without.

It is a shameful sin that so many bright students of mine look at a bleak future, unsure of whether they will have the right documents to attend the best universities in this country, schools they have earned the academic right to attend. Without.

May we all use these 3 days leading up to that blessed Resurrection Sunday to think of those around us who are “without.” As James 4:17 so clearly states, “Anyone, then, who knows the good he ought to do and doesn’t do it, sins.” If we know the good which needs to be done, if we see the calling of God in the strangers around us, if we recognize the face of Jesus in our neighbor and do nothing, our lives are sin- sin meaning, sin purpose, sin faith, sin love, sin the chance to bring the hope of Sunday to the “least of these,” or ourselves.

People of Faith United For Immigrants- The Catholic Church

    The Catholic Church has a long tradition of aligning itself with the immigrant. Pope Benedict XVI, in his World Day of Migrants and Refugees speech in 2007, said, “In the drama of the Family of Nazareth we see the sorrowful plight of so many migrants…[T]he human person must always be the focal point in the vast field of international migration.” Because of the “inescapable network of mutuality” that King discusses, no part of humanity, however privileged, can ignore any other person’s situation.

    We are our brother’s keeper, just as he is ours. Humane immigration policies are a means of being brotherly; militarized borders are a sign of a refusal to help and a desire for distance. The Catholic Church has come out strongly against our current immigration laws and the proposed border wall. The Catholic Bishops in the U.S. put together the following “Five Principles to Guide Immigration Policy” for the 2008 election.

 

1. Persons have the right to find opportunities in their homeland.

This principle states that a person has a right not to migrate. In other words, economic, social, and

political conditions in their homeland should provide an opportunity for a person to work and

support his or her family in dignity and safety. In public policy terms, efforts should be made to address

global economic inequities through just trade practices, economic development, and debt relief.

Peacemaking efforts should be advanced to end conflict which forces persons to flee their homes.

2. Persons have the right to migrate to support themselves and their families.

When persons are unable to find work and support themselves and their families, they have a

right to migrate to other countries and work. This right is not absolute, as stated by Pope John

XXIII, when he said this right to emigrate applies when “there are just reasons for it.” In the current

condition of the world, in which global poverty is rampant and political unrest has resulted in wars

and persecution, migrants who are forced to leave their homes out of necessity and seek only to

survive and support their families must be given special consideration.

3. Sovereign nations have a right to control their borders.

The Church recognizes the right of nations to protect and control their borders in the service of

the common good of their citizens. However, this is not an absolute right. Nations also have an obligation to the universal common good, as articulated by Pope John XXIII in Pacem in Terris, and

thus should seek to accommodate migration to the greatest extent possible. Powerful economic

nations, such as the United States, have a higher obligation to serve the universal common good,

according to Catholic social teachings. In the current global economic environment, in which labor

demands in the United States attract foreign laborers, the United States should establish an immigration

system that provides legal avenues for persons to enter the nation legally in a safe, orderly,

and dignified manner to obtain jobs and reunite with family members.

4. Refugees and asylum seekers should be afforded protection.

Persons who flee their home countries because they fear persecution should be afforded safe

haven and protection in another country. Conflict and political unrest in many parts of the world

force persons to leave their homes for fear of death or harm. The United States should employ a

refugee and asylum system that protects asylum seekers, refugees, and other forced migrants and

offers them a haven from persecution.

5.The human rights and the human dignity of undocumented migrants should be respected.

Persons who enter a nation without proper authorization or who overstay their visas should be

treated with respect and dignity. They should not be detained in deplorable conditions for lengthy

periods of time, shackled by their feet and hands, or abused in any manner. They should be afforded

due process of the law and, if applicable, allowed to articulate a fear of return to their

home before a qualified adjudicator. They should not be blamed for the social ills of a nation.

http://www.coc.org/election2008/files/catholicBishops.pdf

This well-thought, eloquent logic for immigration reform is the sort of pressure which the Church must continue to exert on the State. Politics and bureaucracy does not necessarily have a moral conscience; it is the Church’s duty to be that conscience, that moral reminder, to keep capitalism in check and legislation within moral law. The Catholic Church, along with its Protestant brothers, would echo King in saying, “…True compassion is more than flinging a coin to a beggar. It comes to see that an edifice which produces beggars needs restructuring…” More specifically, a system which produces “illegal” people needs major re-imagining, and the Church must be the ones calling out for the individual in the face of the corporate. The Gospel of Jesus must continue to be good news to all, whatever their mother-tongue or father-land.

 

People of Faith United For Immigrants- Presbyterian Church USA

    “Do not oppress an alien; you yourselves know how it feels to be aliens, because you were aliens in Egypt.” (Exodus 23:9 NIV) Martin Luther King Jr. puts this another way in his speech Remaining Awake Through a Great Revolution.

We must all learn to live together as brothers or we will all perish together as fools. We are tied together in the single garment of destiny, caught in an inescapable network of mutuality. And whatever affects one directly affects all indirectly. For some strange reason I can never be what I ought to be until you are what you ought to be. And you can never be what you ought to be until I am what I ought to be. This is the way God’s universe is made; this is the way it is structured.

 

Immigration is not a matter of us or them but of humanity. While the compassionate, human side of immigration is often forgotten in shock-jock radio shows and television syndicates, the Church continues to be a bastion of hope for the hopeless, a voice for the voiceless. The Presbyterian Church is part of this solidarity for border reform – not for the sake of simply changing immigration laws but rather changing the hopes and dreams and rights of immigrants themselves.

    In its 2006 General Assembly Policy on Immigration, the Presbyterian Church of the USA (PCUSA) set forth the following conditions as their dream for the Church.

2. Affirm that our denomination, mindful of the current realities and threats to our belief system, not sway from our solidarity with, and pledge of service to, all of our brothers and sisters regardless of their race, creed, color, nationality, or residency status.

3. Affirm those Presbyterian congregations and presbyteries that are already standing alongside immigrants and are actively engaged in acts of compassion, empowerment, and advocacy.

4. Challenge each Presbyterian congregation and presbytery to embrace a comprehensive approach to “advocacy and welcome” for immigrants that includes, at the very minimum:

a. an opportunity for hard-working immigrants who are already contributing to this country to come out of the shadows, regularize their status upon satisfaction of reasonable criteria, and, over time, pursue an option to become lawful permanent residents and eventually United States citizens;

b. reforms in our family-based immigration system to significantly reduce waiting times for separated families who currently wait many years to be reunited;

c. the creation of legal avenues for workers and their families who wish to m migrate to the U.S. to enter our country and work in a safe, legal, and orderly manner with their rights fully protected; and

d. border protection policies that are consistent with humanitarian values and with the need to treat all individuals with respect, while allowing the authorities to carry out the critical task of identifying and preventing entry of terrorists and dangerous criminals, as well as pursuing the legitimate task of implementing American immigration policy.

e. a call for living wages and safe working conditions for workers of United States- owned companies in other countries;

f. a call for greater economic development in poor countries to decrease the economic desperation, which forces the division of families and migration.

5. Affirm the right of each congregation, presbytery, and our denomination as a whole, to speak out clearly and constantly to the media and others regarding the PC(USA)’s call to serve all those in need and to stand with the oppressed, our refusal to be deferred from this mandate, and our willingness to break laws that forbid us to live out our responsibilities to God and to our brothers and sisters who do not have U.S. residency documents…

10. Reaffirm that we must find ways to ensure that “marginalized persons” in our society, citizen or not, are not pitted against each other.

11. Express our grave concern about the negative impact of the growing effort to make the border more secure through building walls designed to move migrant patterns further into the more dangerous part of the borderlands, by increasing the number of federal agents, and by deploying armed National Guard to the already volatile region.

12. Commend the visionary efforts of programs such as Just Coffee, Just Trade Centers, and micro-credit programs that strengthens communities and enables people to stay in their homeland through economic development.

 

The Presbyterian Church, like so many other Christian denominations, realizes that the issue of immigration is not ultimately about borders but about boarders, not pesos but the peso of a world which continues to keep America rich and endowed with certain inalienable rights which are alien to so many people living in poverty just a few miles away. Christians in different denominations all realize that it is a sin for teachers in border towns, like myself, to make 10x as much money as qualified teachers across el rio. We must realize that the Gospel is not just the good news of Heaven but the good news of heaven on earth; it is the Church’s prerogative to tirelessly work to redistribute the blessings and gifts of God here in America to the rest of the world. So many nativists and xenophobes are opposed to immigration because it is a constant reminder that there is still not an equilibrium of rights and wealth in this 21^stcentury globalized world. It is a constant reminder that the United States needs to reach out more, not less, to its neighbors, to work at the root of “push” immigration.

 

    *The Border Ambassadors are proud to be in solidarity with the Presbyterian Church of the greater Rio Grande Valley. As we walk the 120 miles from Roma to Brownsville from March 8-16, it is both to protest a physical border wall but also to encourage and show solidarity in the communities which are being impacted.*

People of Faith United For Immigrants- United Methodist Church

    In his Autobiography, Martin Luther King writes, “Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds” (189). And yet that is exactly what we have today. The Pew Hispanic Center estimates that there are some 12 million extralegal residents within our borders, all of whom have minimal rights of citizenship, justice, or recourse. As long as our restrictive immigration system perpetuates this sort of criminalization of its working class, our nation will continue to house millions of outsiders who could become even more of an asset to our society if only granted the basic rights we citizens take for granted. Though economic, historic, and sociological arguments have been and will continue to be made successfully, ultimately the immigration issue is a moral and a personal one. These are people who are being affected by this legislation, not numbers or statistics like our border checkpoints would have you think on their signs.

    The United Methodist Church is at the forefront of pro-immigrant actions here in the United States. Adalberto United Methodist Church in Chicago was in the headlines all last year as they gave sanctuary to undocumented Mexican immigrant Elvira Arellano. From the moment she was first arrested at a 2002 immigrant sweep at O’Hare airport, Sra. Arellano sought refuge with the United Methodists. Despite the fact that Elvira Arellano has since been deported to Mexico, Adalberto UMC continues to pro-actively campaign for immigration reform through its nonviolent acts of civil disobedience in providing sanctuary to another extralegal immigrant, Flor Crisostomo.

    Like so many Christians, these United Methodists took to heart Matthew 25:34-40

Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me…whatever you did for one of the least of these brothers of mine, you did for me. (NIV)

In showing Christian love to these immigrants on the wrong side of a broken system, these Methodists are showing solidarity for the plight of the stranger, of the disadvantaged, of the voiceless and right-less.

Twelve years ago, the United Methodist Church committed its stance on immigration to paper in a resolution dealing specifically with illegal immigration. The following clearly lays out this 1996 official statement of the United Methodist Church.

WHEREAS, the Holy Scriptures call us as the community of God to give shelter, protection and help to sojourners living amongst us, reminding us that we, too, were foreigners in other times; and

WHEREAS, the Council of Bishops of The United Methodist Church through its document To Love the Sojourner has given the various boards, commissions, and agencies of The United Methodist Church direction as we relate to undocumented persons that live in our communities; and

WHEREAS, undocumented persons possess certain inalienable rights named and lifted in the International Declaration on Human Rights, the United Nations charter, as well as the documents concerning immigration of the Geneva Convention, and the Constitution of the United States Bill of Rights; and

WHEREAS, one of the most critical issues facing the Hispanic community today is the need for amnesty for the undocumented immigrants living within the United States; and

WHEREAS, being an undocumented person is NOT a crime;

Therefore, be it resolved, that we, The United Methodist Church, declare that the Illegal Immigration Reform and Immigrant Resolution Act is evil and unjust, and that the enforcement thereof results in immediate and insufferable human rights violations, discrimination, and oppression.

We call the United States government to accountability and insist upon:

1) changes in, and possible abolition of, the 1996 immigration law;

2) the continued existence of a unified Immigration and Naturalization Service, rather than a division into administrative and enforcement prosecutorial branches, and

3) the development of an amnesty program for undocumented persons to be implemented immediately.

*The UMC commitment to immigrants is laudable, extending well beyond the words of this document and into the world of nonviolence. In addition to civil disobedience in the form of sanctuary churches, the United Methodist church is also participating in the 2008 No Border Wall Walk from Roma to Brownsville, TX. Pastor Juan Sales and his parishioners in Rio Grande City should be applauded for their brotherly love and their willingness to work for the immigrant.*