Today in Europe and the Middle East there are unprecedented numbers of people on the move, refugees, migrants, and those who have become “stateless.” In the last few years, many fleeing the terrible war in Syria, or the activities of ISIS in the Middle East, or famine and poverty in Africa have begun the perilous journey to Europe, and some from there to North America. The unprecedented numbers arriving in Europe have threatened to overwhelm the ability of governments to respond and have led to questions about what limitations different countries should place on numbers, and whether borders should remain open or closed. Added to these has been a concern that an open door for refugees might allow in those who espouse terrorism. And all this set against a growing populism and nationalist rhetoric that can come across as hostile to “the other who is different from us.”
In this situation, many churches in Europe and the Middle East have wanted to respond according to their faith which commands them to “love the stranger” and “love your neighbour,” to show Christian hospitality, and to value every human being as a precious gift made in the image of God. In the Baptist communities that I serve in Europe and the Middle East, we have seen many fine examples of churches opening their doors and their hearts to care for the physical, psychological, and spiritual needs of refugees who have often lost everything, and come fearful of the reaction that awaits them. Many refugees and migrants have testified to how they have found welcoming love and acceptance from the Christians they have met.
Churches in their turn have begun to describe the situation not as a “crisis” but to emphasize the “blessing” that refugees have brought to their churches. Often they have been honest about the change to their church life, mission thinking, and openness to the needs of the world that their encounters with refugees have brought them. A few have come alongside individuals as advocates for justice as they pursue their legal case for asylum and the right to remain in the country where they have found refuge.
What has become clear is that this is no short-term crisis. The situation of refugees and migrants being present in large numbers in countries in Europe and the Middle East is set to continue, and churches are challenged to play their part in meeting the medium and long-term needs of refugees and migrants. Some biblical and theological reflection, as well as developing practical experience, now needs to be brought to bear to provide churches with some of the necessary tools to sustain this ministry.
Rupen Das and Brent Hamoud are uniquely qualified to address these practical, biblical, theological, and missiological issues. They are both outstanding Christian leaders who combine professional expertise in humanitarian aid with a highly developed biblical and theological understanding of the issues. In recent times they have both served on the “front line,” working with significant numbers of Syrian refugees in Lebanon. Rupen went on to work for the European Baptist Federation as a catalyst and enabler giving vital help to churches and Baptist Unions to increase their effectiveness in reaching out to refugees.
This book will be most helpful to churches and denominational agencies who are serious about increasing their understanding of the current situation and are also working through what the Bible and our faith have to say about those who find themselves on the move as refugees and migrants. As Brent puts it so succinctly in his introduction, “There is great comfort in knowing that God is not silent on displacement; the Bible speaks to the plight of the refugee, migrant, and stateless individual and invites all to a kingdom of justice, deliverance, and hope.”
The themes are explored in some depth, and particular attention is paid to the central issue of the loss of “belonging.” I found most interesting the discussion of a “theology of place” as it is developed in the Old and New Testaments: the tension between God’s affirmation of the importance of our specific settled location in the world and the perspective of God’s kingdom which is beyond space and time.
Especially in the last chapter, but also elsewhere, are helpful examples and case studies from the rich experience of the authors that help to root their biblical and theological reflections in the reality of the responses of churches.
Running through the whole book is the conviction of the authors that in this aspect of the mission and ministry of our churches, we should reflect the loving compassion of God for all, and especially for the poor and those who find themselves “strangers.” As the authors say in their conclusion, “In ministering to the vulnerable and marginalized, we minister to God directly.”
This timely and important book will, I believe, help churches who seek to follow the way of the refugee Christ to be clearer and surer of their motivation for this aspect of sharing in God’s mission of love to the world. I warmly commend it.
Rev Tony Peck
General Secretary
European Baptist Federation
Bristol, UK
January 2017