Abstract
Abstract This article provides a theological reading of Acts 6–7, combining biblical and social-scientific insights to support constructive Christian engagement with the phenomena of twenty-first century migration. It responds broadly to US-American migratory phenomena, while drawing on insights from the Bible, migration studies, and the author’s own work with Colombian victims of forced migration. The article begins with an exegetical examination of the dispute between Hebrews and Hellenists in Acts 6 and Stephen’s speech in Acts 7, arguing that migratory issues underlie both the conflicts in these texts and the theological arguments Stephen adduces in his own defense. These biblical-theological reflections are then supplemented with an introduction to two social-scientific concepts that have been influential in migration studies, specifically, the notions of identity hybridity and migrant integration (as opposed to assimilation). The article demonstrates how the book of Acts reflects the benefits of healthy forms of identity hybridity and migrant integration and commends similar approaches for contemporary migrants and Christian communities in the Americas (both the United States and Colombia).
Highlights
Ni chicha, ni limonadaThe United States’ anxiety about immigrants is hardly new
These biblical-theological reflections are supplemented with an introduction to two social-scientific concepts that have been influential in migration studies, the notions of identity hybridity and migrant integration
While one ought to be loath to imply that the prejudice against immigrants is good, or that the psychological trauma that often accompanies migration is good, in what follows it will be argued that aspects of the migrant experience of being ni chicha ni limonada resonate with the sort of Christian selfunderstanding cultivated by the New Testament
Summary
The United States’ anxiety about immigrants is hardly new. Already in the 1700s, Benjamin Franklin fretted about hordes of migrants laying siege to New England’s ports, supposedly corroding their way of life. While one ought to be loath to imply that the prejudice against immigrants is good, or that the psychological trauma that often accompanies migration is good, in what follows it will be argued that aspects of the migrant experience of being ni chicha ni limonada resonate with the sort of Christian selfunderstanding cultivated by the New Testament To make this case, I will reflect on the book of Acts, in particular, the Stephen narrative (Acts 6–7), from which I will draw out three themes that are neuralgic for Christian engagement with twenty-first century migration: (1) to be a member of the people of God is to be a migrant; (2) any ground can be holy ground; and (3) passion for one’s homeland can, potentially, become spiritually dangerous. Such lines of inquiry are not, the focus of the present article, which is interested in how the canonical Stephen narrative might productively be read in conjunction with insights from cross-cultural psychology and sociology in order to contribute to Christian theological reflection on twenty-first century migration
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