In Ephesians 4:17-24 Paul makes an impassioned plea to the believers in Ephesus: if you want to experience church the way God intends it to be—a harbinger of God’s restoration of all things under Christ (1:10); a masterpiece of people who pursue God’s agendas for their lives (2:10); a diverse community that silences the critique of the powers (3:10) —then there is a significant change that we MUST embrace.
We must, as Paul explains, no longer walk as the Gentiles walk (4:17). We must, rather, be renewed in the spirit of our minds and “clothe ourselves with the new self, created according to the likeness of God in true righteousness and holiness” (4:24).
So while we can rehearse the deeds of the flesh in Galatians 5:19-21 or the invective of Peter against Christians who are having a hard time giving up the practices of the Gentiles, “living in licentiousness, passions, drunkenness, revels, carousing, and lawless idolatry” (1 Peter 4:3), I wonder how critical we have allowed ourselves to be when it comes to the more subtle values of the “Gentiles.”
Now, by Gentiles I don’t believe Paul is speaking of an individual person, as if each person outside of Christ embodies everything that he is speaking. In fact, many people outside of Christ embody many of the values of the Kingdom—some of which I suggest are often lacking in the church. (On that note, if you haven’t read it before, I strongly recommend The Faith of the Outsider by Frank Anthony Spina, a provocative look at the portrayal of individuals outside the covenant community like Esau and Tamar.) Paul is speaking, rather, of the value system of a society outside of Christ. And whatever we may think and believe about the founding of Canada or the United States, we are not societies built around the reign of Jesus Christ and, I suggest, we never have been.
The challenge is an insipid notion that the values of the West are the values of God. This has been reinforced for centuries, from the time of the Crusades to the era of colonialism, to the Cold War when faith in Christ became enmeshed with pursuits of political powers. I think we know deep down that western values are not equivalent to God’s values, but to what extent have we allowed that thought to penetrate into our evaluation of economics and social policy?
A Starting Point: Begin at the End
N. T. Wright in his book, Surprised by Hope, argues that the Christian vision for living today must be informed by our future hope. We must grasp the shape of the age to come and seek to embody those values and virtues in our lives today—individual and corporate. He writes, “The work we do in the present, then, gains its full significance from the eventual design in which it is meant to belong. … we must work in the present for the advance signs of that eventual state of affairs when God is ‘all in all,’ when his kingdom has come and his will is done ‘on earth as in heaven’” (211).
But what is the vision of the future when it comes to migration? And how ought this vision to impact the way a Christian engages issues of migration?
One starting place may very well be how before God we are equal—equally bankrupt and equally loved. It matters not to God whether we are rich or poor, from the west or from the global south—although some may point to a possible preference for the poor found throughout the pages of Scripture. It is at the communion table, at the foot of the cross, where the CEO and the undocumented asylum seeker stand equal before God and break bread together.
During the era of the abolitionist movement, many a landowner and business person was concerned that the end of the slave trade would spell the end of their business fortunes and the dominance of their nations. Yet Christians pressed forward to take the vital first step of abolishing the Atlantic slave trade—despite the objections of other Christians! Much work still needs to be done with regard to slavery even today, but the example stands. Amidst worried cries of the way our economy may falter under the weight of irregular migration, the starting point from a perspective of faith must be on the value of the lives at risk and a sense of compassion expressed by our savior who gave his life up for us all.