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A PROMISED LAND,
A PERILOUS JOURNEY

Theological
Perspectives on
Migration
EDITED BY
Daniel G. Groody and Gioacchino Campese

12/12/07 12:28:57 PM
Groody-000.FM 11/13/07 3:15 PM Page i

A PROMISED LAND,
A PERILOUS JOURNEY
Groody-000.FM 11/13/07 3:15 PM Page ii
Groody-000.FM 11/13/07 3:15 PM Page iii

A PROMISED LAND,
A PERILOUS JOURNEY

Theological Perspectives on Migration

Edited by D A N I E L G . G R O O D Y
and GIOACCHINO CAMPESE

University of Notre Dame Press

Notre Dame, Indiana
Groody-000.FM 11/13/07 3:15 PM Page iv

Copyright © 2008 by University of Notre Dame

Notre Dame, Indiana 46556
www.undpress.nd.edu
All Rights Reserved

Designed by Wendy McMillen

Set in 10.6/13.9 Bembo by Four Star Books
.

Library of Congress Cataloging-in-Publication Data

A promised land, a perilous journey : theological perspectives on migration /

edited by Daniel G. Groody and Gioacchino Campese.
p. cm.
Includes bibliographical references and index.
isbn-13: 978-0-268-02973-9 (pbk. : alk. paper)
isbn-10: 0-268-02973-3 (pbk. : alk. paper)
1. Emigration and immigration—Religious aspects—Christianity.
2. United States—Emigration and immigration. 3. Mexico—Emigration and
immigration. I. Groody, Daniel G., 1964– II. Campese, Gioacchino, 1967–
bv2695.e4p76 2007
277.2'1086912—dc22

2007043189
Groody-000.FM 11/13/07 3:15 PM Page v

To the thousands of immigrants

who are dying at the U.S.-Mexico border

in search of more dignif ied lives

Groody-000.FM 11/13/07 3:15 PM Page vii

Contents

Foreword: A Witness to Hope: Migration and Human Solidarity xi

Oscar Andrés Cardinal Rodríguez

Preface xix

Part One. Foundations of a Theology of Migration

c ha pte r o n e
Faith for the Journey: Religion as a Resource for Migrants 3
Jacqueline Hagan

c ha pt e r two
“Beloved Aliens and Exiles”:
New Testament Perspectives on Migration 20
Donald Senior

c ha pt e r th re e
Migration in the Patristic Era: History and Theology 35
Peter C. Phan

c ha pt e r fo u r
God in the Desert:
Searching for the Divine in the Midst of Death 62
Alex Nava

c ha pt e r f ive
Poverty, Migration, and the Option for the Poor 76
Gustavo Gutiérrez
Groody-000.FM 11/13/07 3:15 PM Page viii

contents

Part Two. Mission, Ministry, and Migration

c ha pt er six
Mission among Migrants, Mission of Migrants:
Mission of the Church 89
Stephen Bevans

c ha pt er s e ve n
Migrants and the Ministry of Reconciliation 107
Robert Schreiter

c ha pt er eigh t
For the Love of Migrants: The Scalabrinian Tradition 124
Giovanni Graziano Tassello

c ha pt er n in e
The Ninety-Nine Sheep and the Mission of the Church:
The Pastoral Care of Hispanic Immigrants 141
Patrick Murphy

c ha pt er te n
The Story of Humane Borders 160
Robin Hoover

Part Three . The Politics of Sovereign Rights,

Cultural Rights, and Human Rights

c ha pt er el e ve n
Migration and Human Dignity:
From Policies of Exclusion to Policies Based on Human Rights 177
Graziano Battistella

c ha pt er t we l ve
The Natural Rights of Migrants and Newcomers:
A Challenge to U.S. Law and Policy 192
Donald Kerwin

viii
Groody-000.FM 11/13/07 3:15 PM Page ix

contents

c ha pt er th irte e n
Hermeneutics and Politics of Strangers: A Philosophical Contribution
on the Challenge of Convivencia in Multicultural Societies 210
Raúl Fornet-Betancourt

c ha pt er fo u rte e n
The Gender of Risk:
Sexual Violence against Undocumented Women 225
Olivia Ruiz Marrujo

Part Four. Constructive Theologies of Immigration

c ha pt er f ifte e n
A Theology of Migration: Toward an Intercultural Methodology 243
Jorge E. Castillo Guerra

c ha pt er six te e n
¿Cuantos Más? The Crucified Peoples at the U.S.-Mexico Border 271
Gioacchino Campese

c ha pt er se ve n te e n
Fruit of the Vine and Work of Human Hands:
Immigration and the Eucharist 299
Daniel G. Groody

Contributors 316

General Index 320

Index of Scripture References 330

ix
Groody-000.FM 11/13/07 3:15 PM Page x
Groody-000.FM 11/13/07 3:15 PM Page xi

FO R E W O R D

A Witness to Hope
Migration and Human Solidarity

OSCAR ANDRÉS CARDINAL RODRÍGUEZ

The fact that thousands of migrants have died along the U.S.-Mexico bor-
der, and many more die each day, challenges all of us to ask why so many
people suffer such injustice today.1 History shows that people have trouble
accepting those who they consider to be fundamentally “other” than them-
selves.While it took the United States centuries to officially acknowledge the
dignity of Native Americans and African Americans, we still encounter the
problem of discrimination in many different ways. The influx of immigrants
from Latin America and other regions has continued this troubling dynamic,
and it pushes us to ask the question: How is it that nearly twenty-one cen-
turies after Jesus Christ, we still fail to see the migrant as our neighbor?
Sadly, the U.S.-Mexico border is not the only international border where
migrants suffer indignities. Governments across Latin America are approv-
ing policies that directly or indirectly endanger the life of the migrant. For
instance, in Honduras, migrants from Ecuador, Peru, and Colombia are
encountering tougher and increasingly inhumane immigration policies. In
many cases, immigration authorities in Mexico and Guatemala are becoming
even more inhumane than those of the United States.2 Why? What is hap-
pening to our humanity? Perhaps the problem lies in our failure to be the
migrant’s neighbor and our inability to work towards, as Pope John Paul II
noted, “a globalization of solidarity.”3

xi
Groody-000.FM 11/13/07 3:15 PM Page xii

oscar andrés cardinal rodríguez

As they witnessed to the power of the risen Lord, the apostles urged
the first Christian communities not to forget the poor among them.4 This
message is as relevant today as ever, and it has a special urgency, especially
for us in Latin America because in most of our nations it is the poor—the
migrant poor—who are supporting our economies. The remittances they
send tend to be the most important and the most reliable income sources for
our economies, especially in countries like El Salvador, Nicaragua, Guate-
mala, Mexico, and Honduras.5
Still, not everyone realizes the challenges involved in migration, nei-
ther in the migrant’s homeland nor in the migrant’s new country. In particu-
lar, the greatest difficulties are the suffering migrants experience when they
decide to leave their loved ones, when they find their way north through
dangerous lands, and when they finally face the daunting task of settling into
a new place. Their suffering usually involves a process of letting go, of dis-
placement and loss, and even mourning in various ways.

Migration and the Challenge of Mourning

We usually think of mourning when a loved one dies. But mourning is also
experienced in many other situations. For instance, we mourn after a rela-
tionship breaks up, after losing a long-term job, or leaving a phase of life be-
hind. In the case of the migrant, there is the deep mourning they feel when
leaving their country of birth. Leaving friends and family is among the most
painful moments in the life of the migrant. It means the disintegration of
their emotional world, as well as the weakening, if not the disappearance, of
a support system. Many migrants experience this isolation acutely when they
are away from home and fall ill for the first time. For various reasons, some-
times they are unable to build a new basic support system in time of need,
although sometimes such struggles also open for them the opportunity of
discovering new friends and loved ones.
The migrant also mourns the inability to use his native language on a
daily basis. Readjusting to a country where another language is spoken can
be difficult and even traumatic since ideas, thoughts, perceptions, feelings,
and knowledge are communicated through the medium of a shared lan-
guage and a shared culture. Leaving one’s culture behind is more than just

xii
Groody-000.FM 11/13/07 3:15 PM Page xiii

foreword

leaving a geographical location because culture shapes one’s identity and

sense of place in the world. But perhaps for most Latin American immi-
grants, it is the loss of one’s footing in their homelands that is most painful.
The affective relationship with the land is powerful in our culture because
through the land our ancestors are made present. To the migrants, the land
is the Madre Tierra, the Pacha Mama, or Mother Earth.
According to psychologists, the geographical displacement migrants
undergo is not insignificant because of this cultural mourning. The changes
in scenery and weather and the movement from a rural to an urban setting
take a toll on the psyche of migrants. Cultural coordinates, such as using
public transportation, learning how to read basic street signals, and many
other challenges, can become complex hurdles when migrants enter a new
land. In their home countries, people may orient themselves by sights and
sounds, by the colors of neighbors’ homes, or even by plants and trees. The
experience of learning street names, metro stations, fixed schedules, bus
numbers, and such in the new country only increases the stress, anxiety,
and suffering of migrants. Unfortunately, if they are unable to overcome
these challenges, they begin to close themselves off to their new surround-
ings while at the same they romanticize their home culture.6 Migrants
may also experience sorrow for the loss of daily contact with their eth-
nic groups. It is there where race, culture, language, values, and beliefs
take shape and permeate daily life. But if the migrants do not overcome
such loss, they may fall prey to a type of ethnic fundamentalism or cultural
absolutism.
Many people in receiving countries associate immigrants with people
who are poor and uneducated. There are a number of immigrants with a
college education or even a professional background, but when they become
migrants, they must start their life anew in jobs of lower social status. This
entails a certain professional mourning.Whereas some worked previously
as lawyers or accountants, they are forced now to work as dishwashers and
taxi drivers. As a consequence migrants end up interiorizing a sense of in-
feriority, yet their situation is greatly influenced by labor market factors and
immigration policies.
Beyond the physical and professional challenges, migrants also suffer
from various health problems including depression or even migraines and
ulcers. All this helps us understand why the migrants mourn the loss of their

xiii
Groody-000.FM 11/13/07 3:15 PM Page xiv

oscar andrés cardinal rodríguez

own health. From the moment they leave their home countries, migrants
become exposed to innumerable risks from malnutrition to exposure to in-
fectious diseases. These risks rob migrants of their opportunity to achieve the
full use of their God-given gifts along with their potential to serve the com-
munity at large according to their possibilities.
So is it hard to migrate? It is clear at this point that migrating is a difficult
experience undertaken by strong people. It takes a strong character, body,
mind, and soul to undertake this journey, which some have compared to a
way of the cross.7 In addition, we see in the journey of the migrants a trou-
bling contradiction: although they sustain much of the infrastructure of the
U.S. economy, they are forced to live as foreigners and outsiders. And al-
though the United States is a country of immigrants, those who come to this
country today from foreign lands are still marginalized and excluded. This
happens not only in the United States but is a problematic pattern we see in
other parts of the world as well. And while globalization has opened bor-
ders to capital and commerce, people are being left out.8 This state of affairs
cannot continue. The world must change.

Migration and the Challenge of Hope

Awareness of the migrants’ plight and of the current state of the world is
useless if such understanding is not placed at the service of hope. Hope is
our strength because we are a people of faith. Therefore we may not become
embittered because of so much suffering.We must share the good news
through the sweet taste of the gospel.We need to remember basic evangeli-
cal attitudes if we are to become the migrant’s neighbor: accompaniment, en-
couragement, and generosity. Sharing the journey with the migrants as com-
panions entails remaining in love ( Jn 15:1–11). Consider the enduring love
of Jesus toward his apostles, to whom he gave the new commandment to
love one another:“As I have loved you, so you also should love one another”
( Jn 13:34). The one who truly shares the journey is the person who remains
in love.Accompanying the migrant, though, also means doing so through the
path of suffering, of pain, of depression, and of carrying their crosses with
them. And so the road that leads to spiritual brotherhood and sisterhood is
precisely that of sharing in their suffering.

xiv
Groody-000.FM 11/13/07 3:15 PM Page xv

foreword

In addition, there is no charity in justice without tears flowing from the

eyes and the heart. Encouraging the migrants along the way — to animate
them, to put life back into them — is also an important attitude we must
learn from Jesus. Time and again throughout the Gospels our Lord animates,
gives life and strength to those who in their suffering approach him. The
Lord’s concern for Peter and the apostles comes across even though he knew
Peter and Judas would respectively deny and betray him. He tells Peter: “I
have prayed that your own faith may not fail; and once you have turned
back, you must strengthen your brothers” (Lk 22:32). As for generosity, we
must not forget that our Lord identifies himself with the least among us:
“For I was hungry and you gave me food, I was thirsty and you gave me
drink, a stranger and you welcomed me, naked and you clothed me, ill and
you cared for me, in prison and you visited me. . . . Amen, I say to you, what-
ever you did for one of these least brothers of mine, you did for me” (Mt
25:35– 40).We must share our resources accordingly.
Those who accompany, encourage, and share generously with migrants
must remember hope.We must hope against hope.We are called to do so es-
pecially within a hopeless humanity that is more and more paralyzed by fear.
There is a fear, not without reason, that terrorists are everywhere. But fear is
useless, and instead we must look for love far and wide. In this climate of fear,
hope is difficult because it is not seen. Hope is not evident because it is only
found when one looks for it. Hope is as fragile, small, and gentle as the little
child that was born in Bethlehem. Therefore we must take care not to lose
hope because, although it is as vulnerable as the Christmas baby, it is also
as strong as the Easter resurrection. And our people, especially migrants,
know this. They celebrate hope in our liturgy with joy even amidst the most
painful suffering. Migrants know this, and we must it learn from them.
We have unfinished business, however. Many of the migrants who come
to the United States are also migrating out of the Catholic Church and join-
ing other churches.Why? Perhaps it is because we have abandoned them.
Perhaps it is because they have not found a welcoming church, a friendly
church. Perhaps they just do not know where the church is. This is a great
challenge for the church in Latin America and the United States.9 Perhaps
it is because we are not missionary enough with our own people when they
leave for the United States.We are not being shepherds in a way we are
called to be, and we carry that burden in our conscience.

xv
Groody-000.FM 11/13/07 3:15 PM Page xvi

oscar andrés cardinal rodríguez

During the Santo Domingo Conference of Latin American Bishops in

1992, a proposal was made for the dioceses of Latin America to pay the ex-
penses of priests and religious and other pastoral animators to carry on the
mission of the church.When immigrants in the last two centuries came from
Europe, they frequently brought their own chaplains that helped them es-
tablish faith communities in this country. If the bishops in Latin America
and the whole of the church do not take more responsibility to evangelize
migrants and respond to their needs, many may simply lose their faith or
leave the church altogether.
Finally, I am very concerned about the second and third generation of
the Latin American immigrant community.When good schools and health
services are inaccessible, when even driver’s licenses are beyond the reach of
migrants, the children of migrants have few choices except to look for
their options on the streets. If there is no home, no family, no love, where
are these children going to grow up? The streets await them. Easy money
earned through selling drugs awaits them. And sadly, prison may also await
them. The biggest problem is not terrorism but organized drug trafficking.
Drug traffickers and drug dealers are the ones supporting arms trafficking,
gangs, and the kidnapping industry. If this trend continues, our people will
only become increasingly marginalized and will be looked upon as crimi-
nals.We cannot ask migrants to stop having children, nor may we prevent
them from uniting with their families. Are these children going to be the
true victims in the future? We need responsible and creative answers. We
need to accompany the migrants even to the point of suffering with them.
And yet, we must hope against all hope, even and especially in the face of
enormous challenges. This is our calling.We are called to see in our migrant
brothers and sisters a common humanity and work together for a common
solidarity, that is, a community of love and fellowship reflective of the reign
of God.

N O TE S

1. For statistics on the deaths of immigrants at the U.S.-Mexico border and

more information on the U.S. southern border strategy see www.stopgatekeeper
.org. This border strategy has also been denounced by the joint document of the
Mexican Catholic Bishops’ Conference and the United States Conference of

xvi
Groody-000.FM 11/13/07 3:15 PM Page xvii

foreword

Catholic Bishops, Strangers No Longer:Together on the Journey of Hope (Washington,

DC: United States Conference of Catholic Bishops, 2003), 86 –89. This document
can be downloaded from www.usccb.org.
2. On the process of constructing “fortress continents” in the Americas (fol-
lowing the example of the European Community) see Naomi Klein,“The Rise of
the Fortress Continent,” www.thenation.com, February 3, 2003.
3. John Paul II, Ecclesia in America, 55 (available at http://www.vatican.va).
4. In Gal 2:10 Paul says that when he went to Jerusalem the apostles James,
Cephas (Peter), and John “asked only one thing, that we remember the poor, which
was actually what I was eager to do.”
5. For more information on the size and impact of remittances by immigrants
from the USA see Kevin O’Neil,“Remittances from the United States in Context,”
www.migrationinformation.org, June 1, 2003.
6. For a discussion of the diverse and multiple implications of the process of
migration for the mental health of immigrants see Alejandro Portes and Rubén G.
Rumbaut, Immigrant America:A Portrait, rev. ed. (Berkeley: University of California
Press, 1996), 155–91.
7. Gioacchino Campese and Flor María Rigoni, “Hacer Teología desde el
Migrante: Diario de un Camino,” in Migration, Religious Experience, and Globaliza-
tion, ed. Gioacchino Campese and Pietro Ciallella (New York: Center for Migra-
tion Studies, 2003), 184. See also Daniel Groody, Border of Death,Valley of Life: An
Immigrant Journey of Heart and Spirit (Lanham, MD: Rowman and Littlefield, 2002).
8. This stark contradiction between economic integration promoted by the
North American Free Trade Agreement (NAFTA) and the U.S. refusal to deal with
the immigration issue is repeatedly denounced by Douglas S. Massey, Jorge Durand,
and Nolan J. Malone, Beyond Smoke and Mirrors: Mexican Immigration in an Era of Eco-
nomic Integration (NewYork: Russell Sage Foundation, 2002).
9. This issue has been underlined in the document by the U.S. Catholic
Bishops, Encuentro and Mission ( Washington, D.C., 2002), 64– 66. This document
can be downloaded at www.usccb.org. See also Allan Figueroa Deck, “A Latino
Practical Theology: Mapping the Road Ahead,” Theological Studies 65, no. 2 (2004):
291–92.

xvii
Groody-000.FM 11/13/07 3:15 PM Page xviii
Groody-000.FM 11/13/07 3:15 PM Page xix

Preface

This book is the fruit of a common journey of faith, a common mission, and
a friendship that began developing across borders.We (Gioacchino Campese
and Daniel Groody) first met at a conference on “Migration, Religious Ex-
perience, and Globalization,” which took place on January 24– 27, 2002, in
Tijuana, Mexico, just across the line from California. This conference was
organized by the Scalabrinian missionaries in the United States and the
Transborder Institute of the University of San Diego, California.1 It was a
first attempt to promote theological reflection on the experience of inter-
national migration, with a particular emphasis on undocumented, Mexican
immigrants coming to the United States. At the same time it became an
opportunity for human rights activists, religious leaders, scholars, and oth-
ers involved in the issue of migration to establish relationships and to share
ideas, experiences, and common concerns. This conference was the begin-
ning of many important relationships that gave birth to many significant
projects, including this one.
Following the conference we met again at Casa del Migrante in Ti-
juana, a shelter for immigrants run by the Scalabrinian missionaries, where
Gioacchino had been working for seven years. On the other side of the bor-
der, Daniel had been working with immigrants in Coachella, California,
while pursuing his doctoral studies.2 During our conversations we realized
that foremost in our hearts and minds was our pastoral interest in the plight
of immigrants, who were suffering and dying in alarming numbers at the
U.S.-Mexico border. At the same time, we wanted to do more serious theo-
logical reflection that emerged precisely out of this painful context. Not only
was there an urgent need for this reflection, but also we felt it was long over-
due. In the months and years that followed, others in church and academic
circles reiterated the urgency of this issue and the hunger for a more solid
conceptual grounding of theology and migration.

xix
Groody-000.FM 11/13/07 3:15 PM Page xx

preface

Over a breakfast in Casa del Migrante, we wanted to explore other

ways to continue this important conversation. On September 19– 22, 2004,
we organized an international conference on migration and theology at the
University of Notre Dame. The interest and participation in this event was
much greater than we anticipated, which confirmed our sense that we were
on the right track, speaking to an important need and addressing a very rele-
vant issue. After this conference we asked various other scholars to submit
articles for this present volume.
As a complement to the scholarly issues in this volume, we recognized
that more work had to be done in reshaping the imagination of people in
regards to who these immigrants are, where they come from, and what they
go through in coming to the United States, mostly to work at jobs that no
one else wants.We felt one of the best ways to do this was through a video
production.We wanted to portray the human face of these immigrants, the
face of Christ that became evident to us (Mt 25:35), and the profound, but
often hidden, theological dimension of their perilous journey toward the
“promised land.” Frequently we have likened this journey to the way of
the cross, and one of the central theological challenges has been decipher-
ing and discerning the dimensions of death and resurrection in this jour-
ney. For three years we worked on the production of a DVD called Dying
to Live. We interviewed leading scholars in the field, border patrol agents,
smugglers, pastoral workers, and immigrants, and they helped shape both the
socioeconomic, political, and above all theological contours of this issue.
Since its release in the fall of 2005, Dying to Live has been used in various
educational settings ranging from parishes to colleges around the world.
It has been accepted to various international film festivals, won numerous
awards, and has aired on various television stations, including PBS. More
information about the film can be found at www.dyingtolive.nd.edu. This
film offers an important supplement to this volume precisely because many
of the scholars in the film also have essays in this work.
Migration today, perhaps more than in any other era in human history,
is a worldwide phenomenon that is integrally related to the dynamics of
globalization.3 This book, in fact, precipitated a more systematic reflection
on the relationship not only of theology to immigration but also of theology
to globalization.4 While all the essays are written with these global dimen-
sions in mind, our focus will be on how this phenomenon is experienced

xx
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