When one thinks of the word ‘sanctuary,’ many words come to mind. Words such as haven, refuge, shelter, harbor, and asylum paint the picture of a sanctuary as an oasis amid chaos, tension, and struggles. A church building can be identified as a sanctuary because it is a place that many have come to find hope among a community of believers. It is within the walls of a church that a building is transformed into a refuge as many enter with a longing to find ‘socorro’ or ‘relief’ among a community in which they themselves have found an asylum in Christ. It is in this place that solidarity is found among the people, as each thoughtfully considers how to encourage one another to love and to do good deeds, not forsaking our meeting together [as believers for worship and instruction], as is the habit of some, but encouraging one another and all the more [faithfully] as you see the day [of Christ’s return] approaching (Heb. 10:24-25, AMP). It is in this environment of solidarity that the church as a sanctuary becomes the incarnation of Psalm 46:1 “God is our refuge and strength [mighty and impenetrable], a very present and well-proved help in trouble”.
The present-day challenge for the church involves the necessity to remain a welcoming sanctuary that nurtures an interdependence among believers, inclusive of migrants (pertaining to any status), as a place of refuge and as a place of honor despite being surrounded by an anti-immigration culture throughout the country. A culture of anti-immigrant sentiment has bombarded the church with a xenophobia communicated through false narratives, derogatory language, and stereotypes. How then can believers prevent themselves from absorbing these influences into their perspective, attitude, and relationship with immigrants? What is the lens that should be used to acknowledge that everyone, in essence, is our neighbor, despite the perpetuation of hate through a politically charged and toxic climate?
The compassion that should be characteristic of a welcoming sanctuary stems from the identity that Christians share with immigrants as sojourners (1 Peter 2:11; Heb. 13:14; Phil. 3:20). Dr, Peter Phan, a Catholic theologian, presents this critical question: “Being themselves sojourners and migrants, how should Christians treat other migrants and sojourners?” [1]. The need for a safe communal space where one can thrive with dignity and purpose is a shared hope for all sojourners, whether in a spiritual sense or due to political, economic, or social dimensions. It is in this space of solidarity that we are called to follow the example of Jesus, who identifies with the ‘least of these’ (Matt25:40, 45). When we, as believers, commit ourselves to humbly identify with the least of these while recognizing that we are also the least of these, then we can answer Phan’s question as sojourners walking alongside other sojourners to form a living sanctuary. As a living sanctuary, we are all given the opportunity to embody a holy, consecrated space reflective of Jesus’ love.
A Christ-centered church is a living sanctuary, in which all sojourners can see God within every person of all nationalities (Psalm 63:1-3) while honoring each other (1 Cor. 6:19-20) through a shared mission of accompaniment. A journey of accompaniment cultivates a community of solidarity among a congregation inclusive of immigrants through a shared identity and a shared mission. This sense of solidarity allows each one to grow individually and as a community in accordance with the will of God. As a welcoming community, non-citizens are perceived, received, and valued as individuals who have much to offer the church in terms of their testimonies, giftings, education and lived experience. Equitable opportunities within ministry, fellowships, education and leadership are reflective of a community where spiritual formation is fostered for all, rather than a hierarchy where a dominant group is leading the way for those who are underestimated. Gustavo Gutiérrez, Peruvian Catholic philosopher, theologian, and Dominican priest, would describe a sanctuary as a space where a “commitment to the poor and the migrants are also concerned with their human dignity, which includes holding their own destiny in their hand” [2]. Therefore, the mission of the church as a sanctuary can be described through the words of Gutiérrez, in this way: “Being a voice for the voiceless is important and in some circumstances necessary. But our aim should be for the voiceless to have their own voice” [3].
A church as a sanctuary is made up of a community that has found a safe place to thrive through the grace of God. Sojourners, who were once not a people but now stand as a family with a mission, are empowered by the Holy Spirit and love of God to embody grace towards others. The call of the Church is to welcome immigrants of all statuses into a journey of accompaniment in which all can be seen and valued. It is in this way that the community of believers becomes a sanctuary that reflects the heart of God in action.
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ABOUT THE AUTHOR:
Dr. Lizanne Espina resides in the Bronx, NYC, with her husband, Gustavo. She is a mother of three adult children and a grandmother of two wonderful girls. Lizanne is a retired teacher of 32 years in the NYC Department of Education. She is presently a licensed minister of Love Gospel Assembly in the Bronx. She recently completed her dissertation and defense with a focus on the Church’s Missional Call of Hospitality Within the Context of the Immigration Crisis.Footnotes:
[1] Peter C. Phan, “Migration in the Patristic Era” in A Promised Land: A Perilous Journey, edited by Daniel Groody and Gioacchino Campese (Notre Dame, Ind., University of Notre Dame, 2008) 49.
[2] Gustavo Gutierrez, “Poverty, Migration and the Option for the Poor” in A Promised Land: A Perilous Journey, edited by Daniel Groody and Gioacchino Campese (Notre Dame, Ind., University of Notre Dame, 2008), 84.
[3] Gustavo Gutierrez, “Poverty, Migration and the Option for the Poor” in A Promised Land: A Perilous Journey, edited by Daniel Groody and Gioacchino Campese (Notre Dame, Ind., University of Notre Dame, 2008), 84.
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The views and opinions expressed in this blog are those of the individual authors and do not necessarily reflect the official position of the Center for Public Theology & Migration. This platform exists to foster thoughtful theological reflection, dialogue, and public engagement on issues related to (im)migration.
