When you hear of the refugee crisis on Europe or elsewhere, it’s easy to generalize and scuttle thought of such things to a mental file labeled “inadequate information” or even “uncomfortable to think about.” Yet Tim Stafford’s article in the May/June issue of Books & Culture, entitled “Cities of Refuge,” both humanizes the “crisis” by particularizing it while, at the same time, not pointing a finger of blame or prescribing a remedy. He simply brings to light what is really at stake: the struggles of the many men, women and children who have fled Syria, Iraq, Afghanistan, Somalia, and other places of strife for a place of safety. Few, no matter what their political persuasion, would be unmoved or unsympathetic to their plight.
Consider this: 1.2 million refugees entered Germany last year alone. To get there, all of them had to endure long walks, hunger, corrupt transporters, perilous boat trips across the Mediterranean, and abusive border patrols. Stafford followed the road the refugees traveled backwards through Europe — from Germany back through Austria, Croatia, Serbia, and finally Greece. What he finds is primarily people who are generous and open to helping the refugees, and yet a concern that Germany — the ultimate destination of most of the refugees — has taken on more than it can handle. And yet many Christians regard it as a gift, an opportunity to share the Gospel with those who might never otherwise have heard. For example, one pastor Stafford interviewed, Glen Ganz, said, “This is the biggest migration in human history. If you believe that God made the world, and rules the world, you have to pay attention to what goes on. This is a sign of the time.”
Stafford sums it up well, concluding that: “Now that I have reached the end of our journey, I find I don’t know how to summarize it. It is like witnessing an earthquake or a tornado: there is not much analysis to be done, just description. These are the people. These are their stories. These are their responses, however feeble. I don’t know what comes next. Nobody does.” Having talked to many people, he says that “not one ventured to describe a comprehensive solution.” Yet it’s this very lack of precision that made me hopeful, as it gives one a sense of humility and dependence on God. If the article had prescribed a solution to this epic migration, I would have been suspect. Simply telling the stories helped me enter the world of these refugees for a moment, sense some of what they felt, and simply cry out to God, “how long?” Isn’t that part of our response to great suffering? Their exilic plight brings to mind the cry of the Babylonian exiles, whose laments were given expression by the Pslamist’s cry of “How shall we sing the Lord’s song in a foreign land?” (Ps. 137:4). How?
Yet that’s our cry as well, or should be. Exile should in the DNA of Christians everywhere. It is the very state of being in the world but not of it. To the extent we feel marginalized, disenfranchised, alienated, uncomfortable, and restless in our time and place, it’s healthy if not easy. We are, after all, “aliens and strangers in the world,” (1 Pet. 2:11) or said another way, we are estranged and alienated. In the West, for too long we have not felt that; now, we better. This phrase is not just descriptive but prescriptive, when read in conjunctive with other scriptures. Earlier Peter tells us, in v. 17, to “live our lives as strangers here in reverent fear.” He is saying: Be strange. Be alien. Remember you don’t belong here. Remember your homeland. Remember that you are exiles here.
Our citizenship is in heaven (Phil. 3:20). Our lives are to be transformed by the Gospel and not conformed to the world. Though we bear witness to and serve the community of non-believers around us, we do not integrate their beliefs with ours but affirm what is true, good, and beautiful wherever we find it. We build our homes and lives among them, yet know that we are in very fundamental ways not like them, having our own language, practices, and beliefs rooted in revelation and not in mere agreement or personal autonomy. We have to wisely, humbly, courageously, and hopefully figure out how, in this time and place of exile, to be good aliens.
When Stafford talks with refugees, they long for a home that no longer exists, and for one to come. They want to settle, to have work, to be able to provide for themselves and families. They want to laugh again, to live. They want to dwell in the land, even as exiles. They want to be good aliens.
God says to the exiles through Jeremiah, "Build houses and settle down; plant gardens and eat what they produce. . . . Marry. . . . [and] find wives for your sons and give your daughters in marriage" (Jer. 29:5-6). He says to the anxious exiles in Babylon “I know the plans I have for you, plans to prosper you and not to harm you, to give you a reason and hope." He says to us: Settle. Be holy. Be different. Yet don’t circle the wagons and wait for the Army. Live. He says they are to carry on with a full life in the world they are in. Though they are aliens and exiles, he calls them to a thorough engagement in love with that world, telling them to "seek the peace and prosperity of the city to which I have carried you in exile" --- not their own peace and prosperity, but that of the community's.
Want to be a good alien? Accept that you are different and will only feel more different as you grow in faith. Your spiritual DNA is different. You belong elsewhere. And yet, though you are peculiar, settle in. This is our home. We know this place better than anyone. Everything true, good, and beautiful should foreshadow an eternal home. Be fully engaged in the life of this world, with the people all around you. And finally, love the world. Ask God to show you everything that is true and good and beautiful, and rejoice in it. Add to it. Make it flourish.
Just remember: This is a shadow. The real is to come. If you can’t yet be in the Home you love, love the home you’re with.