With the most recent attention on immigration within our nation’s political sphere, there was ample discussion on the cost, danger, and long term effects of our current policy on immigration. While each of these are worthy considerations from a financial and security standpoint, there still remains a profound understanding that under guards our Catholic teaching and our relationship with our Creator
…that of the human person.
This post is based on Daniel Groody’s Crossing the Divide: Foundations of a Theology of Migration and Refugees as a means of providing a fuller discussion on this very tenuous current discussion.
In this piece by Groody, theology is examined not as a static discipline set apart from an understanding of migration, but as inherently entwined and alive in the migrant experience. For through the perspective of the migrant, we become witnesses to the prophetic voices of those who encounter the Gospel anew in their struggles and hopes for a changing world. Here, we are invited to glimpse the fundamental nature of the human person, and its relationships with God, others, and the world as it is, as well as how it should be. We are challenged to hear how God is speaking to the particular social location of the migrant, while calling us to accept responsibility and embrace our relationality with all humanity. Thus, as we are beckoned to reconcile with God, we are also called to reconcile with one another working towards the Kingdom values of the Gospel. Correspondingly, we lessen the divide between us and reach through the borders which mankind has created towards the unity that God intended.
Imago Dei (Image of God)
First, through a revisiting of imago Dei, we are called to transcend the social and political labels that humanity has imposed on one another, to recognize our intrinsic creation in the image of God. Rather than the disproportionate relationality created by these labels and intended to “control, manipulate, and exploit”, migrant and native alike are called to affirm mutual equality and identity as children of God. Further, imago Dei is a reminder that our existence is linked from the very beginning to God sharing also in the Trinitarian relationship. As such, it carries immense moral responsibility to ensure the dignity and protection of life for its most vulnerable, as part of the universal human community. Groody aptly points out that Catholic social teaching and encyclicals like that of Gaudium et spes, and Laborem exercens, summon us to examine the social and economic structures themselves. Here, we come to understand many of the root causes of migration and become aware that change is needed in creating opportunities for economic growth, education, and political status. 
Verbum Dei (God’s revelation to us)
Next with Verbum Dei, we receive the truth of God revealed through Jesus Christ entering into our world and “movement in love to humanity”, leading us back to God. In Jesus we witness the self-sacrificing love reaching beyond societal borders to the outcast and sinner, all the way to the cross. For in the midst of pain and suffering, the light of Christ’s love is fully revealed calling us to see the “other” and follow him.
Missio Dei (Mission of God)
As a church then, with missio Dei, we recognize that the mission of Christ calls us forth to spread the Good News of salvation and hope throughout the world. For those denied their inherent rights endowed by God, to justice and equality under the law, or a voice in determining the course of their lives, this is indeed Good News! Beautifully, Groody points to the idea of “creating space” in migration theology to allow the message to take root in hearts and lives of those who hear it.
Next week, we’ll touch on Fr. Goody’s consideration of Visio Dei (the vision of God) and some final reflections on the path forward as a community of faith..
 Daniel Groody, “Crossing the Divide: Foundations of a Theology of Migration and Refugees,” Theological Studies 70 (September 2009):642.
 Ibid., p. 643.
 Ibid., p. 645.
 Ibid., p.646.
 Ibid., p. 647.
 Ibid., p. 649
 Ibid., p.652
 Ibid., p. 659