{"id":5002,"date":"2019-05-18T19:43:03","date_gmt":"2019-05-19T02:43:03","guid":{"rendered":"http:\/\/www.christianethicstoday.com\/wp\/?p=5002"},"modified":"2022-02-12T14:30:22","modified_gmt":"2022-02-12T21:30:22","slug":"mixed-status-families-and-u-s-immigration-law","status":"publish","type":"post","link":"https:\/\/christianethicstoday.com\/wp\/mixed-status-families-and-u-s-immigration-law\/","title":{"rendered":"Mixed-Status Families and U.S. Immigration Law"},"content":{"rendered":"

Mixed-Status Families and U.S. Immigration Law<\/strong>
\nBy <\/em>Tiffany Butler<\/em><\/p>\n

   B<\/strong>ethlehem – the City of David, the birthplace of Jesus. Generations before Jesus or David were born in this town, famine came to Bethlehem. Due to the famine, a man named Elimelech emigrated with his wife, Naomi, and their two sons to Moab in search of food and opportunity. Instead of a land of prosperity, the land of Moab for them is a land of bitterness and loss. While Naomi gains two daughters-in-law, Ruth and Orpah, she suffers the death of her husband and eventually her two sons. When she hears that abundance has returned to Bethlehem, she sets her face to return to the eventual City of David. Orpah returns to Moab, but Naomi’s other immigrant daughter-in-law, Ruth, accompanies her to Bethlehem. What results from this story is what we refer to today as a “mixed-status family.” Mixed-status families often consist of family members who are legal citizens, immigrants, naturalized citizens, and\/or illegal immigrants.[1]<\/a><\/p>\n

   The purpose of this paper is to review the immigration practices of Israel during the time of Ruth and Naomi, concerning in particular mixed-status families, as well as the rights subsequently afforded immigrants in these households. I will juxtapose these biblical practices with those of the United States today. I argue that a bibliocentric approach can effectively reform and simplify current U.S. mixed-status family immigration laws and, in the process, mitigate the heartbreak of broken families.<\/p>\n

   During the time of Ruth and Naomi, while there were restrictions concerning intermarriage between Israel and some other nations (Deut. 7:1-6), it appears the ultimate intention for these restrictions was to make known a jealous God who is not willing that His people should be led astray after the gods of other nations (Deut. 7:4; Ex. 34:10-16). However, if a foreigner would “bind themselves to the Lord to serve him, to love the name of the Lord, and to worship him,” the Lord would receive them (Isaiah 56:1-8). This was the case with Ruth who clung to Naomi, her people and her God. Seemingly, this is all that was required to gain the same social rights and privileges as the people of Israel.<\/p>\n

   James K. Hoffmeier in his article, “The Use and Abuse of the Bible in the Immigration Debate,” discusses the difference between the use of the Hebrew word “ger,<\/em>” often used to mean “to sojourn” or “to live as an alien,” and the Hebrew words nekhar<\/em> and zar<\/em>, often used to designate a “foreigner.”<\/p>\n

   Hoffermeier argues that all of the scriptures that refer to social benefits (gleaning, work provisions, etc.) received by non-Israelites use the word ger<\/em>, rather than nekhar<\/em> and zar <\/em>(Leviticus 19:9-10; Deuteronomy 24:19-22). He argues that this indicates the ger <\/em>received a form of permission concerning social rights when their status changed within Israeli society. Further, we see the existence of border-crossing regulations in the account of Moses and the Israelites as they sought passage through Edom (Numbers 20:14-21). In other words, open borders and free access to all the social rights of a citizen for foreigners did not even exist in biblical times. What this reveals is that no responsible country then or now governs without borders, or without laws and regulations to protect and support the population within those borders. [2]<\/a><\/p>\n

   As we consider human sin nature, it becomes clear that laws and regulations are necessary boundaries to protect good citizenship.[3]<\/a> Therefore, Hoffmeier makes an excellent point concerning the existence of some kind of process whereby a foreigner could cross borders, or become a legal immigrant or full citizen in Israel. However, apart from the necessity of immigration law, we must consider the process itself. Clearly, whatever process occurred in the account of Ruth was far less complicated than the current process within the United States. It was Ruth’s familial association with Naomi that was enough to secure citizenship along with the social rights of gleaning in the field of Boaz. Various social rights given Ruth included 1) protection (Ruth 2:22) , 2) food provision (Ruth 2:3; Leviticus 19:9-10; Deuteronomy 24:19-22), 3) work opportunities (Ruth 2:15, 17, 23), and 4), fellowship and social acceptance (Ruth 2:14).<\/p>\n

   How does the example of Ruth and her acceptance into Israeli society compare with the current mixed-status family laws within the US? Under the Illegal Immigration Reform and Immigrant Responsibility Act (IIRIRA) of 1996, for illegal immigrants to receive legal residency, mixed-status families must show that “exceptional and extremely unusual hardship”[4]<\/a> would result for specified (and qualified\/legal) dependents should the illegal family member be deported. This statement is problematic in at least two ways: 1) This criterion can be applied discriminately. 2) It overcomplicates clear considerations any family should receive when seeking to remain together in the same country.<\/p>\n

   The Obama Administration worked towards effective solutions aimed at keeping mixed-status families together. These initiatives included the Deferred Action for Parents of Americans and Lawful Permanent Residents (DAPA) and expanded Deferred Action for Childhood Arrivals (DACA).[5]<\/a> They allow families to remain together in the U.S. while the legal status of immigrant family members is determined through the immigration process.[6]<\/a><\/p>\n

   Under the current Trump administration, DAPA and DACA appear to be under threat. For example, 90 percent of those deported by the Immigration and Customs Enforcement (ICE) under the Obama Administration were illegal immigrants with criminal convictions. Under the Trump Administration, 64 percent of illegal immigrants deported had criminal convictions.[7]<\/a> These percentages indicate that the deportation of non-criminal illegal immigrants has risen, increasing the fear and uncertainty experienced by mixed-status families. Law and practice are constantly in flux, and with this dynamic, the legal environment within the US has made the process of keeping mixed-status families together opaque and unpredictable.<\/p>\n

   In light of all of this, how can we reconcile the biblical model of immigration with today’s laws? First, we must examine our own sociocultural bias by which we see the world around us. Glen Stassen and David Gushee, authors of Kingdom Ethics<\/em>, say: “Many American Christians do not have the skill (or will) to sort out the social factors shaping their lives, let alone where their faith convictions might conceal the interests of social groups (including their churches) that work at cross-purposes with the kingdom of God” (Chapter 9).  It is the task of the individual and community to parse our cultural and political biases in order to seek to enter into the empathetic reality[8]<\/a> of others so that we may understand God’s justice for all – citizen and immigrant.<\/p>\n

   Second, as we enter into the empathetic reality of others, we stand to gain a richer perspective concerning mixed-status families and their acceptance into American life and culture. We only stand to gain as we seek to understand the hopes, dreams, emotions and fears of mixed-families within the United States. This understanding will help us to advocate for just initiatives for mixed-status family—such as advocating for IIRIRA reform towards reasonable, legal status consideration to any family member, as well as advocating for the continuance of initiatives like DACA and DAPA.<\/p>\n

   Third, Christians can assist mixed-status families by supporting low-cost and free immigration legal services where they live—organizations such as Seattle’s Union Gospel Mission (UGM), which offers free immigration legal assistance.[9]<\/a> In this way, mixed-status families will have easy access to affordable, professional help in navigating dynamic immigration laws and regulations.<\/p>\n

   Finally, Christians can seek to welcome others, as Christ has welcomed us (Rom. 15:7), and to show love in action through hospitality to the foreigners and sojourners among us (Heb. 13:2).<\/p>\n

   In conclusion, I urge all Christians to examine scripture and immigration issues critically, inside and outside of their own bias. We must seek to enter the empathetic reality of others. In doing so, we may be able to glimpse the humanity and motivation of the mixed-status family living in the U.S. today, whereby we become a voice in support of keeping families together—families like that of Naomi and Ruth.<\/p>\n

Bibliography<\/strong><\/p>\n

Edelman, Marian Wright. Hope Is Waiting for the U.S. Supreme Court<\/em>. April 29, 2016. Accessed February 17, 2017. Web: www.huffingtonpost.com\/marian-wright-edelman\/hope-is-waiting-for-the-us_b_9810252.html<\/a> and www.ugm.org\/site\/PageServer?pagename=programs_legal<\/a><\/p>\n

Gomez, Alan. USA Today. Trump immigration raids show greater focus on non-criminals<\/em>. February 16, 2017. Accessed on February 17, 2017. Web: www.usatoday.com\/story\/news\/nation\/2017\/02\/16\/president-trump-immigration-raids-target-fewer-criminals\/97988770\/<\/a><\/p>\n

Gushee, David P, Glen H. Stassen, and Glen H. Stassen. Kingdom Ethics: Following Jesus in Contemporary Context.<\/em> 2016. Print.<\/p>\n

Hoffmeier, James K. The Use and Abuse of the Bible in the Immigration Debate. Center for Immigration Studies<\/em>. December, 2011. Accessed on February 14, 2017. Web: cis.org\/bible-use-and-abuse-immigration<\/a> <\/p>\n

Lind, Dara. Vox. The disastrous, forgotten 1996 law that created today's immigration problem<\/em>. April 28, 2016. Accessed February 17, 2017. Web: www.vox.com\/2016\/4\/28\/11515132\/iirira-clinton-immigration<\/a> <\/p>\n

Schueths, April M, and Jodie M. Lawston. Living Together, Living Apart: Mixed-status Families and Us Immigration Policy<\/em>. 2015. eBook. Chapter 14.<\/p>\n

The Holy Bible: English Standard Version Containing the Old and New Testaments.<\/em> Wheaton, Ill: Crossway Bibles, 2003. Print.<\/p>\n

Williams, Reggie L. "A Thicker Jesus as a Contextual and Embodied Christian Ethics." Perspectives in Religious Studies, vol. 40, no. 2, 2013, pp. 155-166. [10]<\/a><\/p>\n

 <\/p>\n

\n
\n
\n

[1]<\/a> Schueths, April M, and Jodie M. Lawston. Living Together, Living Apart: Mixed-status Families and Us Immigration Policy.<\/em> 2015. eBook. Chapter 14.<\/p>\n<\/div>\n

\n

[2]<\/a> Hoffmeier, James K. The Use and Abuse of the Bible in the Immigration Debate<\/em>. Center For Immigration Studies. December, 2011. Accessed on February 14, 2017. Web: cis.org\/bible-use-and-abuse-immigration<\/a><\/p>\n<\/div>\n

\n

[3]<\/a> Gushee, David P, Glen H. Stassen, and Glen H. Stassen. Kingdom Ethics: Following Jesus in Contemporary Context<\/em>. 2016. Print. Location 4555.<\/p>\n<\/div>\n

\n

[4]<\/a> Lind, Dara. Vox. The disastrous, forgotten 1996 law that created today's immigration problem. April 28, 2016. Accessed February 17, 2017. Web: www.vox.com\/2016\/4\/28\/11515132\/iirira-clinton-immigration<\/a><\/p>\n<\/div>\n

\n

[5]<\/a> Edelman, Marian Wright. Hope Is Waiting for the U.S. Supreme Court. April 29, 2016. Accessed February 17, 2017. Web: www.huffingtonpost.com\/marian-wright-edelman\/hope-is-waiting-for-the-us_b_9810252.html<\/a><\/p>\n<\/div>\n

\n

[6]<\/a> Ibid.<\/p>\n<\/div>\n

\n

[7] Gomez, Alan. USA Today. Trump immigration raids show greater focus on non-criminals. February 16, 2017. Accessed on February 17, 2017. Web: www.usatoday.com\/story\/news\/nation\/2017\/02\/16\/president-trump-immigration-raids-target-fewer-criminals\/97988770\/<\/a><\/p>\n<\/div>\n

\n

[8]<\/a> Williams, Reggie L. "A Thicker Jesus as a Contextual and Embodied Christian Ethics." Perspectives in Religious Studies, vol. 40, no. 2, 2013, pp. 155-166.<\/p>\n<\/div>\n

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[9]<\/a> Seattle Union Gospel Mission. UGM. Legal Services. Accessed February 12, 2017. Web: www.ugm.org\/site\/PageServer?pagename=programs_legal<\/a><\/p>\n<\/div>\n

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