Jesus and the Refugee Crisis

“We should first help the Christian people before Islamic people.”

 Victor Orban, Prime Minister of Hungary

Having grown up in an occupied country, Yusef and Mariam knew all too well the sight of foreign soldiers on the street. Though they had been poor and persecuted throughout their lives, their last few months in the Middle-East had been unbearable. When the local governor, a tyrant under the thumb of the occupying power, stepped up his paranoid suppression of political dissent, they feared for their lives. Like so many others, they fled their troubled lives in the Middle-East for the sanctuary of North Africa. They made their 300-mile journey just in time.  Days later, they heard rumours of a state-orchestrated massacre that had left hundreds of children dead.

While their story may seem tragically familiar, Yusef and Mariam were not part of the most recent refugee crisis. You’ll know them, of course, as Mary and Joseph. Their first Christmas, told in quaint carols, may seem hardly relevant to us today.  Yet this young family of refugees lived in a world not so different to ours. Demagogues like Donald Trump would do well to see a nativity play this Christmas.

Yes, the figure at the heart of Christianity would have been hated by the Daily Mail. To be a Christian is to believe that God became a poor and persecuted refugee in an occupied Middle-Eastern country. That’s not to say that he came to this world to fight a political cause. His crucifixion was not the climax of a failed political revolution, but the only act that could heal the broken relationship between man and God. Rather than marking his defeat at the hands of the Roman authorities, his death laid the foundations for the defeat of death itself. But faith in a man like this will inevitably transform your politics.

Sadly, some prominent champions of Christian heritage show no signs of this transformation. No doubt, some of them do hold sincere Christian beliefs. Others may call themselves “Christians” merely as a way of marginalising others.   But you cannot wrap your faith in a flag and call it “Christian Heritage”.

We cannot condemn the refugee while claiming to love Jesus. Every vitriolic headline of the Daily Mail, every malicious anti-refugee policy announced by Donald Trump and every country closing its borders in the name of Christian heritage may as well be attacking Jesus himself.  Would we leave Jesus to linger, alone and helpless, in the squalor of a makeshift camp in Calais? Would we check his teeth to ascertain his age at the border of Egypt? Would we denounce him as a threat to society while his body floated in the Mediterranean Sea?

In the Christian worldview, empathy is not the luxury of the bleeding-heart liberal.  An active empathy at the heart of Jesus’ teaching. You can see it in his command to love our neighbours and you can see it in his death in our place on the cross. He even says that the all the rules and regulations of the Old Testament can be summarised with just commandments: Love God with all your heart and love your neighbour as yourself.

Some try to limit that love towards our neighbours. They say that a country’s first duty is to protect its own citizens. They argue that charity begins at home. They even claim that these desperate refugees threaten the Christian heritage of our country. 

Similar things were said in Jesus’ day. On hearing the commandment to love your neighbour as yourself, one religious leader asked the obvious question: just who exactly is my neighbour?!

He replied with a story that will be familiar to many of us. While walking alone on the road out of Jerusalem, a Jewish man was attacked and left for dead. A Jewish priest saw him. He crossed to the other side of the road and carried on. Then another Jewish man saw him and did exactly the same. Then a Samaritan saw him. Instead of walking past, he stopped and bandaged his wounds. He took him to the nearest inn and paid for his care until he had recovered.

Who was the neighbour to the man on the road? The Samaritan, of course.

We must remember that the Samaritans were marginalised in Jewish society. In fact, most Jewish people would even avoid travelling through Samaria. They were ethnically and religiously different. Yet it was the Samaritan who was the true neighbour to the man in need. By asking “who is my neighbour?”, the religious leaders wanted to make Jesus’ commandments more manageable. Instead, Jesus responded by showing the impossibly high standards set by this radical commandment.

Jesus is clear: we must love our neighbour as ourselves, even if they are a different religion and ethnicity. This doesn’t mean accepting their beliefs. Jesus himself says that the Samaritan religion was not a way to God. It is clear, however, that this commandment is totally incompatible with the idea that we should only look after “our own”. When the Hungarian Prime Minister Victor Orban refuses to help Muslim refugees, he is not defending “Christian Europe”.  He is breaking this commandment. He is hating the neighbour that we are commanded to love.

Of course, it’s not always simple to see how exactly loving our neighbour as ourselves. Jesus gives this commandment to us as individuals, rather than to any society or government. We can’t help all our neighbours across the world. Yet we do have power to help some. Like the Samaritan, we can use our money to help those in need. We should also remember that our political support for parties or individual politicians can help or hinder our love towards our neighbour.  This is, of course, something we all need to do more of. I know I do too little to help my neighbour and too much to help myself.

For individuals in government, it is clear that Christian heritage cannot be an excuse for standing by while others suffer. Jesus' teaching provides us with principles rather than policies. Loving your neighbour may not be simply letting in all immigrants. What seems loving in the short-term may be unsustainable and damaging in the long run. But loving your neighbour as yourself does mean treating unsuccessful asylum seekers as you would like to treated in the same circumstances. It means refusing to exploit anti-refugee sentiment to drum up political support. It means offering treating all with dignity, regardless of their religion.

All of us, right-wing demagogue or otherwise, should remember that Jesus was a refugee who commanded us to love God and love our neighbour as ourselves. If we use the Christian faith to marginalise refugees, we insult Jesus himself. 

“Remember that [God], who has united you together as human beings in the same flesh and blood, has bound you by the law of mutual love; that that mutual love is not limited by the shores of this island, is not limited by the boundaries of Christian civilization; that it passes over the whole surface of the earth, and embraces the meanest along with the greatest in its unmeasured scope.”

William Gladstone 

Sherlock Holmes, Father Brown and Human Nature

"My friend, I want to tell you and all your modern world a secret. You will not get to the good in people till you have been through the bad in them.” 

Father Brown, The Donnignton Affair

Since picking up The Adventures of Sherlock Holmes in a discount bookshop in the halcyon days of my childhood, I have loved reading detective stories. Over a decade (and half a lifetime) later, while I am still a fan of Sherlock, there is another sleuth who just about beats him in the list of my favourite detectives.

While Sherlock Holmes solves a crime with cold, scientific deduction, G.K Chesterton’s Father Brown unmasks the criminal through philosophical insights, empathy and intuition. Not only do they employ different methods, they approach crime with contrasting worldviews.
Nine times out of ten, the murderers in Sherlock Holmes are “Villains”. Often, those Villains are professional criminals. Sometimes, those Villains will be disguised as “Good Men”. Alternatively, those who at first appear like Villains will turn out to be Good Men. There are exceptions, of course, but, more often than not in the world of 221b Baker Street, the criminals are Villains even before they commit the crime. The job of the detective is not only to solve the crime, it is to unmask the Villain who has been hiding as a Good Man. It seems, to me at least, to be a black and white world in which not only acts, but people, can be divided essentially into “Good” and “Bad”.

The cases of Father Brown are rather different. The murderers are not simply people who have hidden the fact that they are Villains. The apparent Villains aren’t revealed to be Good Men in disguise, but rather men, who, despite being thoroughly unpleasantly, are innocent of the crime in question. Sometimes the criminal’s lives have been marked by deception and criminality. But, more often than not, the culprits are normal people who have committed terrible crimes. In order to solve the crime, Father Brown thinks like the murderer. Rather than seeing the criminal as “the other”, he tries to understand their motive and their justification. He doesn’t just empathise with those who are guilty, he sympathises with them.

Contrary to what you might assume, Father Brown’s empathy with murderers is not based on the idea that humans are fundamentally good. Neither does it come from a belief in relative morality. In fact, as a conservative Catholic priest, he believes that all humans are equally corrupt. He believes in moral absolutes that humans are unable to abide by. As a result, he looks at murderers not with self-righteousness but with humility. He does not think that they are inhuman. In fact, he sees them as just as human as he is. They are equal to him. He looks at the guilty and thinks, as the saying goes, “there but for the grace of God.”

According to Father Brown’s Christian worldview, no-one is perfect. Is that a depressing world view? Not at all. In this worldview, no one has any grounds to be self-righteous. No one is a lost cause. It says something that, despite having been written long before the abolition of the death sentence, Father Brown never talks ominously about the gallows. There is always hope of redemption for those who have done terrible things. That’s not just the experience of one fictional Catholic Priest, it’s the experience of so many people throughout history.

“All men matter. You matter. I matter. It’s the hardest thing in theology to believe…We matter to God- God only knows why.”

Father Brown, A Quick One

Yemen: The Forgotten War and Christians

Today, at noon local time, a seven-day ceasefire came into effect in Yemen. The brief pause in fighting will allow aid to be delivered while the warring parties meet in Switzerland for peace talks. Sadly, BBC News decided not to cover  it, instead focusing on Tim Peake’s flight into space. Then again, perhaps it was fitting-a forgotten ceasefire for a forgotten war. Though forgotten, since March, this civil war has claimed over 5,800 lives and left at least 1.5 million internally displaced. While the world’s attention is still on Syria, charities operating in the country are now describing Yemen as the “world’s largest humanitarian crisis.”  This post will briefly outline the current state of the crisis before looking at its impact on Christians in the country.

Yemen has long been an unstable country. In 2000, Al-Qaeda became increasingly active in the country. Four years later, followers of dissident cleric Hussein Badreddin al-Houthi began an insurgency that has yet to come to an end. The conflict entered a new stage with President Saleh’s resignation in the wake of anti-government protests in 2011. Despite attempts at negotiating a peace agreement, the crisis continued. The insurgency making gains while the government grew weaker. Last September, Houthi rebels captured the capital, Sa’ana, driving the western-backed government southwards to Aden.

The civil war has left Yemen divided.  Houthi rebels control much of the north-west while Alqaeda in the Arabian Peninsula (AQAP) are present throughout the east of the country. The Aden Government rules only the southwestern tip of the country.

Like Syria, this domestic conflict has hints of a proxy war. While Iran supports the rebels, a Saudi-led coalition is carrying out airstrikes on behalf of the exiled government in Aden. Amnesty International has documented human rights abuses and war crimes on both sides of the conflict. The use of cluster bombs by the coalition forces is particularly worrying given the fact that both the US and the UK have provided them with key logistical support. To add to the chaos, IS launched its first attacks in the country this year.

So where do Christians fit into this complicated picture? Out of a population of around 25 million, just shy of 20,000 people identify as Christians. Like everyone else they have found themselves in a midst of a humanitarian crisis that has left four out of five people dependent on foreign aid. But Christians in Yemen face particular challenges, with Open Doors ranking the country’s Christian community as the 14^th most persecuted in the world.

Even before the latest escalation in the conflict, it was difficult to be a Christian in Yemen. It is estimated that there are just a few hundred indigenous Christians in Yemen, with most Christians having moved to Yemen to find work. Evangelism is banned while leaving Islam is punishable by death. Tribal structures are deeply important in Yemen and so the government rarely intervenes in tribal persecution of converts. Last year, one woman was burnt alive by her relatives after she converted to Christianity. The small number of Christians still left in the government-controlled region still face these risks. Coalition air strikes are sometimes indiscriminate, meaning that churches have been destroyed by bombing.

For those living under Houthi control, the risks are greater still. The Houthi rebels are completely intolerant of any religious dissent. They have repeatedly attacked Islamic schools and universities that do not follow the Houthi’s narrow sect of Shia Islam. Jews have been ordered to convert or leave the country. As a result of this religious suppression, Christians have been forced to worship underground in Houthi-held regions. Militants from Al Qaeda in the Arabian Peninsula are also present in many of the contested areas of the country. In the past, AQAP have been linked to killings and kidnappings of Christians. Understandably, the chaos makes it difficult for stories of persecution to leave the country. However, over the last few months, there has been at least one report of a convert to Christianity being murdered by AQAP militants.

There are many things to pray for in Yemen. Of course, we should pray that the peace talks in Switzerland will lay the foundation for a permanent ceasefire. Aid also needs to get through to the people who need it. We should pray that those who are persecuted would remain faithful and would shun revenge. Christians in the country can be a real light to Muslims in need. But we should also remember that God will build his Church despite the dire situation it seems to find itself in. 

References

 https://www.middleeastmonitor.com/articles/middle-east/17894-with-iron-and-fire-the-houthis-suppress-religious-freedom-in-yemen 

http://morningstarnews.org/2015/11/two-converts-from-islam-slain-in-yemen/

http://www.opendoorsuk.org/news/stories/yemen_150417.php 

https://www.amnesty.org/en/latest/news/2015/10/yemen-call-for-suspension-of-arms-transfers-to-coalition-and-accountability-for-war-crimes/

http://www.jpost.com/Diaspora/Houthis-to-Jews-convert-or-leave-Yemen-422604

http://www.christiantoday.com/article/war.in.yemen.forces.christians.to.worship.underground.bishop.says/52511.htm

Faith in freefall

Back in August, during the first febrile fortnight of my Parisian accommodation search, I took some time out to visit an art gallery. (No, don’t stop reading, I’m not pretentious enough to pretend I know anything about art.) This painting in particular struck me:

Its title, “Christians Entering the Amphitheatre”, is pretty self-explanatory. It’s not an unfamiliar scenario. But it had more of an effect on me than so many other “religious” paintings. Every time I looked at it, my eyes were drawn not to the crowd nor to the competitors in the background, but to the two solitary figures at the front. Though they seem scared, there is a stillness in these two martyrs that marks them out from the chaos behind them. And so, despite the grief and terror of the situation, almost paradoxically, I felt at peace. To me, it was a striking depiction of the way in which, throughout the ages, Christians have been sustained by their faith even when faced with death.

Of course, this is “just” a painting. It means nothing if it is no more than an idealistic and unrealistic representation of how Christians have died for their faith.

So how does the painting bare up to reality?

Though the painting depicts millennia-old events, we need not look to see the same things happening again today. It happens across the world, but the atrocities committed against Christian minorities by the so-called Islamic State in Syria, Iraq and Yemen seem unrivaled in brutality. Just this week, as they publicly executed yet more Christian hostages, the group warned that "followers of the cross” across the world would never be safe until they converted to Islam. We’ve heard about the “convert or die” orders given to Iraqi Christians. Less well known is the use of crucifixion to punish those who’ve converted from Islam to Christianity. Even when given the option of renouncing their faith and escaping execution, many refuse, preferring instead to face hours, even days of an agonising death.

Of course, some do renounce their faith. We can’t judge them for that when we have never faced true persecution for what we believe. Others may choose death but face it with fear rather than the peace depicted in the painting. As Jesus said, “The spirit is willing but the flesh is weak.” There’s nothing wrong with facing death with fear. I don't know if anyone can face death completely fearlessly. But, in theory at least, our faith can help us to overcome this fear.

The clearest example of this peace in action can be seen in the way US aid worker Kayla Mueller faced death at the hands of ISIS. In the two years of captivity before her death, she was reportedly tortured, repeatedly raped and forced into marriage with the group’s leader, Abu Bakr al-Baghdadi. Her unimaginable torment surpasses that of the cruelty of the coliseum. It is impossible to imagine how anyone could be at peace while facing something like that. And yet, her deeply moving final letter suggests otherwise:

“I have come to a place in experience where, in every sense of the word, I have surrendered myself to our creator because literally there was no else…. and by God and by your prayers I have felt tenderly cradled in freefall.

I have been shown in darkness, light and have learned that even in prison, one can be free. I am grateful.

I have come to see that there is good in every situation, sometimes we just have to look for it."

We don’t know how much of this was intended to comfort her family rather than reflect her feelings. It’s clear that her claim that she was treated well was far from true.  But the letter remains deeply moving, even if she did, naturally, have her doubts while writing it.

When we hear about what happens to Christians in Iraq and Syria, of course we will be shocked and saddened. But we should be certain that their faith can enable them to face the unimaginable. We should pray that they would feel at peace, as Kayla Mueller did. And we should be challenged about how easily our faith falters under much less pressure. We can pray that our faith would be strengthened. But we can’t be pessimistic about the future of Christianity. The church grew under the shadow of the coliseum. No developments in the Middle East can threaten its future. Above all, we should become fully confident in Jesus’ words: “I will build my church, and the gates of hell shall not prevail against it.”

Christianity and Fantasy

A lot of the time, Christians seem to have a pretty ambivalent relationship with fantasy. On the one hand, we’ve practically deified C.S Lewis, while on the other, a whole host of Conservative fatwahs have been thrown at Harry Potter. Of course, opinions on J.K Rowling vary from church to church and church-member to church-member. Nevertheless, I think it’s fair to say fantasy is generally less trusted than other genres in Christian circles. However, fantasy seems to me to be that it is one of the genres that Christian can most engage with.

J.R.R. Tolkien, C.S Lewis, J.K Rowling- some of the most popular fantasy writers have woven elements of their Christian beliefs into their fantastic literary creations. Far from being Satanic, the plot of Harry Potter draws so much from Rowling’s faith that she refrained from making her beliefs public lest they spoil the series’ ending. In fact she even uses 1 Corinthians 15:26 (“the last enemy to be defeated is death”) on the tombstone of Harry Potter’s parents, whose sacrificial love first defeated Voldemort¹. Although Tolkien hated direct allegory, The Lord of the Rings is not short of Messianic moments, with Gandalf’s sacrificial “death” and “resurrection” being the most obvious. C.S. Lewis…well, I’m not going to patronise you. As much as I love him, he has all the subtlety of an Edwardian lamppost in a Narnian winter.

Of course, the views of a few select authors don’t necessarily represent the genre as a whole. It goes without saying that authors such as Phillip Pullman have sought to promote their own, atheistic worldviews, while others have refrained from any active engagement with Christian ideas. That’s not to say that Christians can’t enjoy and appreciate those works. Some baulk at some of fantasy’s “dark” themes. Some Christians will draw a distinction between the “Godly” and the “Godless” fantasy. However, followers of the paganworldview supposedly promoted by “Godless” fantasy look for pagan elements in Narnia as well as Harry Potter.

But there is more of value to Christians than isolated examples of biblical symbolism. Fantasy is a wide genre, so I’ll readily admit that there are vast gaps in many popular works that I haven’t read. (Recommendations welcome!) Judging from what I have read though, fantasy tends to have a much stronger sense of morality than other genres. I think this is one of the main differences between Science Fiction and Fantasy (that and aliens obvs). Science fiction often takes place in a world of moral ambiguities. Sometimes, this can lead to episodes of either depressing existential angst or humanist ecstasy. In contrast, much of fantasy centres on the need to defeat a powerful but not unconquerable evil. As a result, there is often a very strong sense that there is a right and wrong thing for characters to do.  Sadly, this can lead to world which divides the world into “good” and “bad” people. Even decidedly “Christian” authors such as C.S. Lewis sometimes fall into this trap. From a Christian perspective, this is clearly wrong because it self-righteously creates a world in which some are predestined to be good while others are doomed to their evil behaviour. One of the strengths of George R.R. Martin’s A Song of Ice and Fire (A.K.A Game of Thrones) is that no character is perfect.  Admittedly, the series isn’t a typical fight between good and evil, and so lacks the sense of sense of purpose that I’ve been discussing. Nevertheless, A Song of Ice and Fire uses fantasy as a means of exploring the way extraordinary circumstances can change the behaviour of even the most “moral” humans. Even our favourite characters end up doing the unthinkable. When I wonder what I would do if I were in a particular character’s shoes, I soon find my self-righteous expectations are taken down a notch or two. I think fantasy is of value to Christians not only when it points to a strong sense of morality, but also when it highlights our inability to do live by that morality.

As I’ve said, fantasy is a wide genre. So is science fiction. Neither genres intrinsically lead to the generalisations that I’ve been discussing. No doubt, you can think of books that go against what I’ve suggested. Maybe you think that what I said applies only to a small range of books. These are my reflections based on my experience, so it may well be the case that my experience is incomplete.

I do, however, think there is a more general, underlying theme in all science fiction and fantasy that is of particular value to the Christian.

 I used to wonder whether it was right for me to long for all the wonderful worlds of books and films when I would never be able to visit them. It’s hardly revolutionary to say that science fiction and fantasy spring from our desire to experience strange and wonderful things. But I’ve come to realise that this longing is, in one sense, a spiritual longing. Think of the moment when Harry discovers magic. Suddenly, it is revealed to him that there is so much more to this world.  It’s a desire we all share. You could even see Harry’s moment of discovery as a picture of Christian conversion. So I’ve come to understand that there is no problem with me longing for strange and wonderful worlds, because it is a longing that will ultimately be fulfilled in heaven.

1.      

*1. Premier Christianity has a very enlighteningpiece on the Christian allusions in Harry Potter and the Deathly Hallows. Their discussion of her use of 1 Corinthians  15:26 is particularly interesting:

“Now in the context of that Scripture passage it is the crucifixion and literal resurrection of Jesus that conquers death. Rowling and Dumbledore [who is likely to have been responsible for the inscription] could have put anything on the Potters' tombstone. They did not have to quote the Bible. They did not have to reference the New Testament passage that most explicitly connects Jesus' death and resurrection with a genuine faith. But they did quote that very passage. She seems to me too careful a writer to make this reference without its fullest meaning in mind.”

The Good Samaritan at Calais

“The Good Samaritan.” Everyone knows the phrase. This weekend, two things have made me really reflect on the meaning of this expression. The first, a sermon I heard in Church this Sunday, made me consider the nature of the Good Samaritan’s love. The second, the BBC’s decision to film this week’s Songs of Praise in a migrant camp in Calais, made me think about who our society's Samaritans are.

Often, when we say “Good Samaritans”, we mean a passer-by who helps someone in need. There’s nothing wrong with that, but it unintentionally understates the love of the Good Samaritan. In the parable, Jesus describes how both a priest and an assistant in the temple walk past a man who had been attacked on a remote road. They, of all people would have been expected to help a fellow Jewish person in need, and yet they ignored him. Instead, it is a man from Samaria who stops to help. Traditionally, Samaritans and Jews hated each other. Some Jewish people would even avoid travelling through Samaria because its people were considered unclean. In the minds of those listening, there was no way a Samaritan would stop to help a Jewish person. Yet Jesus commands his audience to love those society hates. The Good Samaritan is more than someone who helps a stranger. It is somebody who defies society’s expectations with a radical, countercultural compassion that reflects God’s own love for the unloved.  It is the love that led some German Christians to care for their Jewish neighbour in the 1930s. It is a love that Christians should exemplify, though too often those of other faiths and none have put us to shame.

Who are the Samaritans of today? Who are the ones that we aren’t expected to love? Who is constantly reviled in the media? Whose suffering is actively ignored by so much of the political establishment?

This week, Songs of Praise, hardly the most controversial programme, took the bold decision to visit a makeshift church in Calais’ migrant camp. Personally, I found the feature deeply moving. Some sections of public opinions thought the same. Others, of course, did not.

“Hymnigrants!” screamed the Sun. “A BBC stunt gone wrong!” chimed the Daily Mail. Several MPs such as Phillip Hollobone were similarly unimpressed. Twitter had its own chorus of disapproval, with many dismissing it as “propaganda” paid for by the license fee-payer. Some of the criticism centred on the idea that the BBC were somehow promoting “criminal activity.”

But many migrants will in fact be eligible for asylum. I know a migrant who came to the UK via Calais. Ironically enough, he was fleeing the very sort of regime that the Daily Mail would have us believe that migrants are trying to bring to Britain. Though he entered illegally, he has now been given asylum. He is not alone.  Even those who are not will have endured the unendurable. We should be ashamed of the way they are being treated.

Christians have many legitimate perspectives on immigration. I don’t wish to politicise the parable of the Good Samaritan. I merely want to explore the outworking of its radical, countercultural love.

Whatever we think about immigration, the parable of the Good Samaritan compels us to care for those who are hated by society. There are no terms and conditions. Nothing, including behaviour we think is wrong, can exclude anyone from this love.

In one particularly moving part of the programme discussed the work of Christians at the camp. In particular, they interviewed a volunteer from a Church in Kent. Those from Kent, having absorbed a disproportionate number of migrants, would be most expected to resent those at Calais. Instead, these Christians spoke of their duty to love the unloved. Taking into account the criticism of the Daily Mail and the Sun, we might be tempted to ask the very question that Jesus asked his listeners:

“Which of these three do you think was a neighbour to the one in need?”

I think the answer is pretty clear.

We may not be able to visit Calais, there are still some ways we can follow the Good Samaritan’s example. When we talk about migrants and when we see the headlines that vilify them, we can be the dissenting voice that affirms their humanity. When it comes to election time, though there is no one “Christian party”, we can think about the way we can use the vote to love our neighbour, be they in Britain or Calais. At the very least, we can pray for the wellbeing of migrants in Calais.

Whatever we think about immigration, we simply can’t ignore Jesus’ words at the end of this parable.

“Go and do likewise.”

Disciples of all Nations: Why the EU can be good for the Church

Immigration. Open borders. The EU. With the rise of Eurosceptic parties across, these issues may well shape the election. And yet, despite the way these issues dominate the headlines, I haven’t seen a lot written from a Christian perspective.  Sure, the Bible isn’t a manifesto. Though it unrelentingly condemns those who mistreat the immigrant, it is unsurprisingly silent on the subject of border control. Personally, I  see strong social justice arguments for a more liberal attitude to immigration. But there is no one “biblical” perspective on it.  That doesn’t mean that immigration doesn’t affect the Church. Of course it does. It always has done. Should it worry us? Not if history is anything to go by.

I picked up a leaflet recently that told one view of immigration that is sadly not uncomon. Apparently, immigration threatens ‘our traditional British society, based upon our Christian heritage’. Of course, Britain has been influenced by Christianity. But British society is not a byword for a Christian society. Not so long ago, ‘traditional British society’ involved banning the Bible in English and burning those who dared read it. Go back longer and the argument is ridiculous. Immigration, a threat to our Christian heritage?! Just where do they think our Christian heritage comes from? Yes, you’ve guessed it: immigration. Without the Romans, we’d still be dancing around stone circles and praying Celtic gods.

And we can go back further. Just imagine if Paul had been denied entry to Cyprus, Turkey and Greece. What if the Ethiopian Eunuch had been turned away at Jerusalem’s gates? What if Peter had never reached Rome? And it wasn’t just missionaries. Even after the apostles had died, persecution and trade drove many ordinary Christians from their homeland. As they moved around the empire, they took their faith with them. By the end of the second century, the Gospel was found as far north as modern-day Belgium and as far south as Egypt. There were Christians from Spain to Syria. It’s hard to see that happening without immigration.

Of course, the EU is not the Roman Empire. I doubt even Farage would go that far. Immigration is a complex issue and there is no one ‘biblical’ response. Nevertheless, the spread of early Christianity highlights the massive opportunity that immigration offers for Christians. So, how does the free movement of people help the spread of the Gospel?

Despite the apocalyptic warnings that Christians seem to revel in, the Church in the UK is privileged within Europe. According to Operation World, almost 9% of British people are Evangelical Christians. For Europe, that figure is just 2.5%. So it’s no surprise that we are taking advantage of that mission field. Operation World, UFM, Crosslinks are just some of the organisations supporting long-term Christian missionaries across the continent. Of course, not all European countries are in the EU, and so missionaries working there will need visas. However, missionaries working in the EU are not subject to visa restrictions. They don’t need to be sponsored by an employer. They can’t be turned away at the border. No one will deport without reason. If Britain left the EU, no doubt some missionaries would be able carry on their work. But their future would be far from certain. With opposition to immigration spreading across the continent, getting a visa is not going to get any easier. As it stands, EU citizenship gives British missionaries a legally-protected right to live and work in 28 different countries. Many missionaries benefit from that right. And so I’m convinced that the free movement of people can only be a good thing for the work of missionaries in Europe.

But the benefits of the free movement of people don’t stop there. Wherever we are, at home or abroad, whether we are a missionary or not, as Christians, we are all ambassadors for Christ. As I’ve said, Evangelical Christians are far more commonplace in the UK than they are across the rest of the continent. When they move to other countries, they will most likely end up somewhere where the Gospel is far less widely known.  And with the opportunities offered by EU membership, far more of us live abroad. Last year, there were 1.8 million UK citizens living in the EU. Without a doubt, that figure includes hundreds, probably thousands of people committed to spreading the gospel in their day-to-day lives.  The overwhelming majority won’t be employed by Churches but by businesses, charities and governments. Their presence in European offices, hospitals and universities will allow the gospel to reach people who wouldn’t otherwise meet a committed Christian. This is particularly true of universities. Last year, the European Union’s Erasmus scheme saw 14,000 British students sent on exchange programs in across the EU. That will number include people committed to spreading the gospel. The overwhelming majority of universities in the UK have some form of Christian Union. In many EU countries, CUs are small and may not even be allowed to meet on campusPeople are less likely to meet come across the gospel in European universities as a whole than in the UK. So the presence of one ambassador for Christ really makes a difference. Of course, exchange programmes would still take place if Britain left the EU. But they are now far more common as a result of EU support, and so leaving the EU would most likely mean fewer committed Christians studying in Europe.

The number of Evangelicals is growing in Europe. I don’t think leaving the EU would stop that. History tells us God will build his Church whatever the circumstances. Neither am I saying it’s unchristian to be Eurosceptic.  Of course not. The EU is full of problems. But the EU gives us so many opportunities to spread the Gospel. Perhaps we should reflect on that when we hear the debates and read the scare-stories.