Soltes & Stern - Welcoming the Stranger: Abrahamic Hospitality and Its Contemporary Implications

Ori Soltes and Rachel Stern convened a conference of colleagues at Fordham University, which then became the basis for the 2024 edited collection of essays in Welcoming the Stranger: Abrahamic Hospitality and Its Contemporary Implications. The book is divided into two broad sections, one dedicated to exploring the faith traditions and references in Judaism, Christianity, Islam, and Indian/Dharmic traditions. The second section describes present and future prospective initiatives to respond to the call to welcome strangers wherever they might be or however they come to us.

The Foreword defines the stranger as anyone who comes from another place, is of another religion, or part of another race or culture. With this definition, immigrants across geographic borders are certainly included but the need for welcome next door and in our communities is important as well. Since 67% of the world's population identifies with one of the Abrahamic traditions, the influence of the books on which these faith groups are based are of paramount importance.

Judaism's commitment to welcoming the stranger is anchored in remembering the Torah or Old Testament story of the Hebrew people who were exiled in Egypt. The welcome in Egypt came with many burdens, including servitude and deference to their hosts, but at least there was a place where the Hebrew people could survive. Abraham's repeated welcome of others provides compelling evidence of treating others with compassion without regard to their culture or beliefs. Nachmanides (1194-1270), a Jewish medieval scholar, included not only a physical welcome but ridding the stranger of fear and intimidation in the 1263 Barcelona Disputation. In this view the stranger was seen as one who is powerless, vulnerable, and lonely. This physical and emotional comforting guided practices of hospitality among Jews and others but was eventually challenged for the first time in the 1935 Nuremberg Laws, a time when Jews were persecuted and marginalized for their religion and culture. The Holocaust and the loss of millions of lives was the outcome.

Christian commitment to welcoming the stranger derives not only from examples of the Hebrew people and Israel in the Old Testament Bible but also from the story of Jesus himself. In the retelling of His birth, He and parents Mary and Joseph were refugees in need of a place to stay as they fled persecution and death. This view, and the witness of Jesus' ministry is foundational to the "universal obligation of benevolence and compassion towards all, including strangers and even enemies" (p. 27). Christian theologians take hospitality to another level in combining the idea of charity towards others with a call to justice for all. This dual approach augments the band-aids of charity and advocates for expedited action that transcends political posturing and abstraction - people are suffering and Christians are called to respond with immediate assistance and systemic change that remedies suffering at its roots. As an example, the author referenced the 2002 and 2003 United States Conference of Catholic Bishops' "Stranger No Longer..." pastoral letter that advocated addressing root causes, legal avenues, legalization of the undocumented, rational employment-based migration, humane border enforcement, protecting human rights, reform of the visa system and the principle of family reunification (p. 39) - a combination of addressing immediate needs and systemic change.

A chapter following the initial explanation of Christianity's faith-filled view of immigration explained the opposing MAGA restrictionist view that immigration should be highly controlled and any violator of policy apprehended and punished. The restrictionist view relies on the Tower of Babel story in Genesis 11:1-9 that described the scattering of multiple independent nations, thus ensuring that humanity could never be united under "one government as a threat to Divine sovereignty" (p. 51). Restriction also relies on the state to protect citizens from the presumed criminality of 'illegal aliens' who "steal the resources of the citizens by both entry and by residing within the land" (p. 52). By contrast, the 'Migrant 4 Life' view of other Christians stresses "the importance of hospitality for the stranger over the sovereignty of the nation-state" (p. 59) and asserts that offering legalization to undocumented immigrants and their dependent children will benefit everyone - securing the national borders, resolving immigration and asylum applications, and allowing employability, which in many cases was the goal of immigration in the first place.

The chapter on Islam is quite superficial based on my experience of having lived in an Islamic country for seven years. It does not reference the 'Five Pillars' of Islam, the core commitments a Muslim makes. It does note the compulsory charity, Zakat, which is a requirement to donate to the needs of the poor. In addition, the idea of welcoming travelers with 'peace' and with the offer of shelter and nourishment is noted. The chapter mentions little in relation to the depth of Islamic culture that I experienced which offered hospitality, aid, gifts, and always in a spirit of not expecting anything in return.

The reference to Indian/Dharmic tradition is made as an "Epilogue," presumably because it is not within the Abrahamic tradition. Dharma is described as a way of life that determines one's state of existence in another life. The karma that is jokingly referenced as being what one deserves for past actions, is simply an action or deed that might elicit a compensatory response. The author suggests that "dharmic traditions will not only place little value on helping those within or beyond the community, they will discourage it" (p. 83). Hindu tradition has more of a tradition of welcoming and the author describes the Jewish community of Cochin where many lived in peace with other religions for generations. The state of Kerala is not mentioned in this chapter but is one of the two examples (the other being Al-Andalus in Spain) of which I am aware and have visited where multiple faith groups lived in respect and harmony, indeed in a condition of hospitality to one another.

The summaries of different faith perspectives led then to descriptions of welcoming strangers with compassion in several different settings and ways. The "Building the Present and Future" included the artist example of Fritz Ascher, business and entrepreneur cultivation in multiple countries, the importance of 'de-storying' and 're-storying' the legacy of immigrants, revision of court proceedings, and modern digital life as both response to as well as problems in welcoming the stranger in the current era.

Soernes & Yang - Welcoming the Stranger

There are two Welcoming the Stranger books, the first by Mathew Soerens and Jenny Yang published in 2009 and subsequently updated in 2018. The Soernes & Yang book lays out the political dichotomy from the beginning. The contrasting views are 1) that the U.S. is experiencing an invasion of illegal aliens who are violent and drain public and social resources or 2) that the millions of people around the globe are simply seeking a better life for themselves and their families. The two previous groups aside, the growing number of strangers in the U.S. are actually refugees who came with legal status and support from the government. With the mix of views and statuses that are now present, there are growing numbers of U.S. citizens who recognize the complexity of migration and want to be informed about the reality rather than manipulated by competing ideological assertions. Their book is designed to address this growing middle by informing readers of how immigration works and by proposing a Biblical perspective for how to improve it.

As the title suggests, welcoming includes how to live in relationship with immigrants, refugees, and others who have lacked opportunity and thereby suffered economic deprivation. Treating others humanely begins with language and not using demeaning and derogatory language such as "illegal alien." Those who lack documentation are not criminal but simply violated a civil law. Soerens & Yang help the reader by providing stories throughout their book - real people struggling with the challenges of life, 60% of whom have been in the U.S. for more than a decade and three-fourths with a recognized legal status. Almost all undocumented immigrants pay taxes from which they will likely never benefit. They pay approximately $7 billion in sales taxes and deposit $12 billion to the Social Security system each year.

Welcoming the Stranger reiterates the often-repeated story of success in the U.S. - a nation of immigrants, with one-third coming from the generation of ancestors who arrived through Ellis Island. Each immigrant group has been vilified as they found their way to the shores or borders of the U.S. and eventually acclimated to and found success in various industries from manufacturing to service to the arts. Even with this history, ambivalence is readily evident in immigration policy changes which were modified over time to reflect shifting needs for workforce prospects and the political ramifications over competition for everything from jobs to places to live. The journey of migrants has been one of "sheer resilience, courage, and fortitude" (p. 87) establishing most as successful members of society.

Turning to faith perspectives on immigration and citing Old Testament Biblical direction to Jews in Hebrew Scriptures, a "ger" is a non-native person in a local area who is to be treated hospitably. Jews were strangers in Egypt and the story of Jesus in the New Testament Bible is of parents and a baby seeking refuge under persecution. These texts assert that migration through history has been one of God's ways of drawing people together in their human striving. After summarizing the many benefits of welcoming migrants, debunking claims of criminality, and reflecting on the strong faith-base from which many immigrants come, Soerens & Yang turned to the question of how immigration policy should be modified. However, the most compelling message was that, regardless of how one views immigration law and its modification, "we must first approach immigrants themselves as neighbors - with love" (p. 130).