In 2008 many people in Africa and elsewhere were shocked when they saw on their televisions how Zimbabwean, Mozambican and Malawian immigrants were attacked, robbed and beaten up in South African townships. This eruption of xenophobic violence against millions of fellow Southern Africans was unheard of. Some authors have claimed that stereotyping and vilifying language in the Bible contributed to these xenophobic attacks. In this research paper Thorsten Prill shows that the biblical teaching actually rejects racism and promotes acceptance beyond ethnic and social boundaries. The purpose of this paper is to give an overview of what the Bible has to say about migrants and strangers and to encourage Christians to live accordingly and to promote the biblical view in their local communities and beyond. Dr Thorsten Prill lectures in missiology, systematic theology and practical theology at Namibia Evangelical Theological Seminary (NETS), Windhoek. He is the author of two books, German Protestantism and the Spirit of God (2010) and Global Mission on our Doorstep (2008). He has also edited several other books, including Mission Namibia (2012) and God’s Mission in Southern Africa (2011). He serves as an Associate Pastor at Inner-City Lutheran Congregation, Windhoek.
Table of Contents
Ethnocentrism and xenophobia in southern Africa
Migrants and strangers in the Bible
The treatment of foreigners in the Bible
Research Objectives & Core Themes
The primary objective of this paper is to examine the biblical perspective on migration and the treatment of foreigners to address the disconnect between theological teachings and the reality of xenophobic attitudes and ethnic tensions in southern Africa. The work seeks to provide a scriptural foundation that promotes acceptance, reconciliation, and justice, encouraging the Church to embody these values in multicultural societies.
- Biblical narratives regarding migration, displacement, and the status of strangers.
- The intersection of ethnocentrism, tribalism, and nationalistic politics within the Church.
- Theological analysis of the Church's mission to integrate diverse populations and transcend national boundaries.
- Ethical imperatives for the treatment of migrants, refugees, and ethnic minorities.
Excerpt from the Book
The exodus
The first chapter of the Book of Exodus tells the story of the Israelites’ oppression in Egypt. After a long and prosperous period the Israelites are forced into slavery. Two reasons are given by the narrator. Firstly, a new pharaoh comes to power. Ashby (1998:9) speaks of ‘a new dynasty as a result of some sort of coup’. Some scholars believe this new ruler to be Rameses II (cf. Clements 1972:11; Coggins 2000:5; Cole 1973:43; Noth 1962:22; Sarna 1991:4). Others think that the new pharaoh was either Rameses II or his predecessor Seti (cf. Davies 1973:40). Meyers (2005), however, argues that the name of this pharaoh was left out deliberately by the author. He notes:
It is more likely that the pharaoh is intentionally unnamed. The anonymity of key figures in biblical narratives can serve rhetorical purposes. By not having a specific name, the pharaoh who subjugates the Israelites can represent all such oppressors. At the very least, denying him a name may serve to demean him (:34).
With this change of regime the situation for Jacob’s descendants has radically changed too. The writer informs us that the new ruler does not know Joseph (Exod. 1:8). In other words, he is not obliged to respect any commitment to a group of foreigners within his territory (Durham 1987:7; Fretheim 1991:27). Secondly, the expansion of the Hebrew population is seen as potentially damaging in two ways: the new regime fears that they could ally themselves with foreign powers and that they could diminish the workforce by leaving the country (Exod. 1:9-10). The bondage pharaoh prescribes for the Israelites is not slavery as such but rather forced labour (Meyers 2005:34).
Summary of Chapters
Ethnocentrism and xenophobia in southern Africa: This chapter contextualizes the problem by discussing contemporary incidents of xenophobic violence and the failure of many churches to overcome tribal and ethnic divisions in their own structures.
Migrants and strangers in the Bible: This section explores various biblical examples of migration, including the journeys of Abraham and the Israelites, interpreting them as metaphors for faith and as evidence of God's care for those on the margins.
The treatment of foreigners in the Bible: This chapter analyzes the legal and ethical framework for how Israelites were commanded to treat resident aliens, emphasizing that God's justice transcends national and social boundaries.
Keywords
Migration, Xenophobia, Southern Africa, Church, Bible, Strangers, Refugees, Ethnocentrism, Tribalism, Exodus, Hospitality, Theology, Mission, Justice, Reconciliation.
Frequently Asked Questions
What is the fundamental focus of this research paper?
The paper examines the biblical perspective on migrants and strangers to provide a theological response to the prevalence of xenophobia, tribalism, and racism within contemporary southern African society and the Church.
What are the central thematic fields explored?
The central themes include the historical reality of migration in biblical narratives, the theological mandates for treating foreigners with justice, and the challenge for the Church to become a truly multicultural and multi-ethnic community.
What is the primary objective of the work?
The aim is to bridge the gap between the teachings of the Scriptures and the everyday reality of southern African society, encouraging Christians to promote reconciliation and treat migrants as agents of God's mission.
Which scientific approach is utilized?
The author employs a theological and exegetical methodology, analyzing Old and New Testament texts—such as the narratives of Abraham, the Exodus, and the Good Samaritan—to derive ethical principles relevant to modern migration issues.
What is covered in the main body of the text?
The main body details specific biblical accounts of forced migration, defines the legal categories for foreigners in ancient Israel, and discusses New Testament teachings on universal love and unity in Christ that subvert ethnic prejudices.
How can the research be summarized using key concepts?
The work is defined by the concepts of biblical hospitality, the critique of ethnocentrism, the theological imperative of mission in a globalized world, and the identity of the Church as a pilgrim community that transcends national borders.
How does the author interpret the story of the Good Samaritan in this context?
The author argues that the parable of the Good Samaritan transcends simple lessons on compassion, serving as a radical claim that membership in God's Church crosses national and ethnic boundaries, effectively challenging the exclusive identity of the original audience.
What conclusion does the author draw regarding the Church's identity?
The author concludes that the Bible depicts the Church as a multicultural and multi-ethnic pilgrim community, whose members are fundamentally foreigners on this earth, and therefore must prioritize their identity in Christ over tribal or national allegiances.
- Citar trabajo
- Dr. Thorsten Prill (Autor), 2013, Migrants, Strangers and the Church in Southern Africa. A Biblical Perspective, Múnich, GRIN Verlag, https://www.grin.com/document/214854
