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Verbum et Ecclesia
ISSN: (Online) 2074-7705, (Print) 1609-9982
Page 1 of 11 Original Research
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Authors:
Vhumani Magezi1
Christopher Magezi1
Aliaons:
1Unit for Reformaonal
Theology and the
Development of the South
African Society, Faculty of
Theology, North-West
University, Potchefstroom,
South Africa
Corresponding author:
Vhumani Magezi,
vhumani@hotmail.com
Dates:
Received: 30 Apr. 2020
Accepted: 13 Aug. 2020
Published: 26 Oct. 2020
How to cite this arcle:
Magezi, V. & Magezi, C.,
2020, ‘Towards
understanding theological
posions informing migrant
ministries’, Verbum et
Ecclesia 41(1), a2109.
hps://doi.org/10.4102/
ve.v41i1.2109
Copyright:
© 2020. The Authors.
Licensee: AOSIS. This work
is licensed under the
Creave Commons
Aribuon License.
Introducon and study premise
Migration is one of the major challenges facing the world. By 2015, the United Nations Human
Rights Commission (UNHRC 2015) noted:
[T]he number of international migrants worldwide has continued to grow rapidly over the past fifteen
years reaching 244 million in 2015, up from 222 million in 2010 and 173 million in 2000. (p. 1)
Goldin (2016) observed that migrants across the world make up 3% of the global population,
which makes migration a key aspect of our world. Lajčák (2018) added that the world is
experiencing increased volumes in migrant populations resulting in changes in demographics
and labour markets, amongst other things. The migration situation is complex and is causing
burn out and compassion fatigue across the globe (Louw 2015; Schjonberg 2017). As a result of
fatigue, countries are starting to be inward looking and tightly closing their borders. For instance,
amidst the challenge of COVID-19 global epidemic, the President of United States of America
(USA) Donald Trump, signed an executive order to stop issuing green cards for 60 days to protect
American people from competing for jobs with foreign workers (Kapur 2020). Despite efforts to
halt migrants, the situation is far from easy. All sectors of society including churches are grappling
with migration. Writing in the context of Christian missions in the West, the missiologist Hanciles
(2008) opined that it is an undeniable fact that migrants are influencing the shape of global
Christianity, rather the question should be to what extent. He quipped: ‘the question is not
whether these new Christian communities formed by migration will impact Western society, but
rather to what extent’ (Hanciles 2008:3).
Churches as communities of spiritually transformed people (pneumatological beings) have a
responsibility to embrace and care for other people. Elsdörfer (2019) maintained that Christianity
and Christian spirituality should engage with practical challenges of people’s lives. She stated:
Christian spirituality ‘has to be accountable for everyday encounters and actions in daily life’
Christian practical ministry should be driven by a thorough theological framework.
Theological theory informs ministerial practices. To understand some theology driven
(theologies driving) actions, it is imperative to conduct empirical studies to discern some
grassroots theologies held by church leaders on the frontline of ministry. With migration as a
challenge of our times that requires churches to intervene, the question that emerges is: what
are the theological views and perspectives held by church leaders that drive migrants’ ministry? In
answering this question, this article presents empirical findings of a study conducted in South
Africa’s province of Gauteng. To locate the study within a South African context, the article
devotes a substantial section on migration in South Africa. The findings revealed diversity in
theological views and perspectives as well as limitations on critical biblical and theological
understanding on migrant ministry as a holistic ministry. In their reflections, some church
leaders showed superficial understanding of the Biblical texts, lacked contextual understanding
of texts and their theology was not well thought out and integrated into the broader biblical
and theological understanding.
Intradisciplinary and/or interdisciplinary implications: The study integrates systematic
theology, biblical texts and practical theology in discerning emerging theological views and
perspectives amongst church leaders. The study contributes to gaining insight into underlying
theologies that motivate migrant ministry interventions.
Keywords: migrant ministry theology; migrant church ministry; migration theology; migration
theology in South Africa; pastors views on migration in South Africa; South Africa migration;
migration and holistic mission in South Africa; church leaders and migration.
Towards understanding theological posions
informing migrant ministries
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(Elsdörfer 2019:105). In this respect, theological theory should
include frameworks that engage public activities for the sake
of societies. Notably, within South Africa and other parts of
the world, churches have been involved in responding to
migrants’ social, spiritual, physical, environmental, economic
and psychological needs (Magezi 2018a:278–305). The
churches’ support has included assistance for migrants to
acquire employment, legal documentation, accommodation,
skills training and entrepreneurial projects, provision of
food parcels, preparing meals, providing Bibles in
migrants’ mother-tongue languages (Chisale 2016:1–8; Magezi
2018a:278–305). South African churches have provided
services that are in line with their church’s mission work
rooted in ‘participation in God’s cosmic purposes for a new
order of relationships at all levels in the universe governed
by justice, love, peace and grace’ (Langmead 2013:69).
Despite church’s efforts to address migrants’ needs, it has
been inadequate because of resource limitations. Apart
from limited resources, some efforts have resulted in
churches breaking country by-laws. For instance, Bishop
Paul Verryn at the Johannesburg Central Methodist Church
ended up breaking South African city by laws, whilst
criminal migrants also took advantage of the situation (Mail
and Guardian 2010). The other church interventions to
migrants have been statements and pastoral letters issued
by church leaders (World Council of Churches [WCC] 2019,
Crux 2019).
Notably, studies on migration have largely focused on
literature studies with little empirical studies. The
positions of individual churches on migration are largely
unclear despite statements by bodies such as the South
African Council of Churches (SACCs) and Southern
African Catholic Bishop’s Conference. Therefore, it is
critical to understand the theological positions held by
churches as represented by their church leaders. Chisale
(2016:1–8) documented Bishop Paul Verryn’s pastoral
response to unaccompanied refugee minors, which forms
an example (a kind) of a pastoral care and mission response
for the broader church’s pastoral ministry. However,
empirical practical theological reflection studies on
migrants are scant. Migrant ministries like any other
practical ministerial approaches are informed and driven
by a theological theory. Practical theologians agree that
practical theological approaches entail three elements,
namely that (1) it begins with a base in practice, (2) moves
towards theoretical reflection and (3) returns to practice
(Cahalan & Mikoski 2014; Magezi 2019). Miller-McLemore
(2012:20) explained that practical theology is an activity of
believers seeking to sustain a life of reflective faith in the
everyday life and a method or way of analysing theology
in practice used by religious leaders, teachers and students.
The importance of practical theology, as Louw (2014) noted is
that it is the science of theological, critical and hermeneutical
reflection on the intention and meaning of human actions as
expressed in the practice of ministry and the art of faithful
daily living. Interpretation of actions and their meaning to
real life is an important aspect in developing theological
positions in real-life situations. The theological positions
provide an understanding of the underlying theoretical base
driving actions. Therefore, this study aims to discern
theological base serving as an engine in migrant ministries
amongst some church leaders. A practical investigation on
theological positions that drive churches’ migrant ministries
in South Africa is worth undertaking. The presupposition of
the study is that a church’s ministerial practice to a large
extent reflects its theology. Church’s practice or activity is an
expression of the church’s theology of practice. Bush (n.d.:1)
rightly argued that ‘theology as God-talk occurs within
particular communities of faith and that it is shaped in
relationship to the practices of these communities of faith’.
From a contextual theological approach, it should be
maintained that pastors and theologians should take
seriously the context of lives of people because ‘good
theology keeps the church in touch with reality’ (Matheny
2011:xv). The question posed in this study to understand
theology of migration that drives South African churches’
migrant ministries is: what are the churches theologies of migrant
ministry? Stated differently, what theological perspectives and
views inform South African churches’ migrant ministries? To
locate the study within a South African context, the article
proceeds from a discussion on migration in South Africa.
South Africa migraon situaon
Migration is caused by push and pull factors that include
natural disasters, economic instability, political instability,
tourism, education and others. Naudé (2008) noted that Africa,
particularly sub-Saharan African countries are characterised
by people who move from their countries of origin to South
Africa because of natural disasters in their countries. These
natural disasters are multiple in scale and diverse in nature
(The Nansen Initiative 2015).
Flooding associated with tropical cyclones, and severe drought
have consistently contributed to both internal and cross-border
displacement Southern Africa also experiences a range of other
natural hazards including landslides, flash floods, earthquakes,
tsunamis, tornados, excessive snowfall, hail storms, sand storms,
land degradation, extreme temperatures and volcanic eruptions.
Hazards such as these take place in broader environmental,
social and political contexts impacted by inequality, poverty,
violence and governance challenges. (p. 1)
When natural disasters occur in South Africa’s neighbouring
countries, people are forcibly displaced to South Africa. The
Internal Displacement Monitoring Centre (IDMC) cited
by the Nansen Initiative (2015:1) noted the existence of
approximately over 1.5 million people displaced by natural
disasters in Southern Africa between 2008 and 2013.
Mozambicans constitute the highest number of displaced
people during this period with a total of at least 500 000. For
instance, Cyclone Eline that hit Mozambique in 2002, affected
5 million people and about 1.25 million moved to Southern
Africa with many evacuating to South Africa for safety. The
Food and Agriculture Organisation (FAO) of the United
Nations (2015) predicted that the impact of tropical cyclones
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is most likely to be felt by sub-Saharan Africa countries such
as Mozambique and South Africa in the forthcoming years.
In subsequent years other disasters such as cyclone Idai were
also experienced.
Economic instability is another push and pull factor.
Economic instability results in the migration of many people
from other countries moving to South Africa (Kalitanyi &
Visser 2010:377–378). By 2015, South Africa was hosting
millions of people who moved from their countries of origin
because of economic challenges (Fauvelle-Aymar 2015:31ff;
Hammerstad 2011:1–4). Although the exact number of
international migrants who moved to South Africa because
of economic problems cannot be determined with certainty,
Gilbert and Chiumia (2016:1) and the BusinessTech (2017)
estimated that there were 3.14 million international migrants
in South Africa by 2015. The reason for many foreign people
migrating to South Africa is because of lack of employment,
poverty and poor-quality of life in their home countries
(Magezi 2018:164–177).
Many international migrants in South Africa come from the
neighbouring countries, particularly the Southern African
Development Community (SADC) region (Statistics South
Africa 2017:27). As sub-Saharan Africa’s economic leader,
South Africa attracts many international migrants from the
whole of Africa and beyond. South Africa is regarded as one
of the world’s major developing economies, given its
membership and position in the world markets such as
Brazil, Russia, India, China, and South Africa (BRICS).
Friedrich and Visser (2005:11; cf. Kalitanyi & Visser 2010:378)
noted that South Africa attracts many international migrants
because it is rich in minerals and other resources (Kalitanyi &
Visser 2010:381–382). Many African people leave their
countries of origin to come to South Africa in search of jobs to
improve their economic situation. Statistics South Africa
(2017:27) reported that Zimbabweans constitute the largest
number of migrants (approximately 574 047 migrants),
followed by Mozambique (293 405), Lesotho (160 749),
Malawi (78 796), United Kingdom (56 412), Swaziland
(38 038), Democratic Republic Congo (31 504), Namibia
(30 701), Nigeria (30 314) and many others.
Political situation also has a push and pull factor. Political
instability including wars, persecution and violations of
human rights are major drivers of internal and international
migration. The UNHCR (2015:14) noted that in 2015, the sub-
Saharan Africa region hosted 3.5 million refugees who came
from five countries, namely Somalia, South Sudan, the
Democratic Republic of the Congo, Sudan and the Central
African Republic (UNHCR 2015:14). Thus, South Africa has
been a home to many people escaping from war and
instability from these countries (Wentzel & Tlabera 2006:
80–82). Since 2000, an estimated number of more than one
million Zimbabweans left their country for South Africa
because of political instability. Zimbabweans migrated to
South Africa between 2000 and 2008 because of the national
economic crisis and the brutality of the ruling party
(ZANU PF) after the 2008 March controversial election
(De Jager & Musuva 2016:15; Hammerstad 2011:1–4; The
Human Rights Watch 2008:1).
The contemporary South African context of international
migration is also characterised by people moving to the
country for business, holiday, leisure, medical treatment and
so on (African Tourism Monitor 2013; Kituyi 2017; Saunders
2017; Twining-Ward 2009; World Travel and Tourism Council
2017). Just like the European, American and Asian countries,
some African countries like South Africa have witnessed a
huge increase in the number of people moving to their
countries. The African Tourism Monitor (2013:6–7) noted that
Africa’s international tourism arrivals grew from 17.4 million
in 1990 to 37 million in 2003. This figure sharply increased to
63.6 million in 2012. Notably, South Africa is one of the
countries that receives the bulk of the international tourists.
For instance, the list of top four major African tourist
destinations in descending order between 2011 and 2014 is
Egypt (9.9 million), Morocco (9.8 million), South Africa (9.2
million) and Tunisia (6.8 million) (Kituyi 2017:16). In 2015,
South Africa received a total of 8 903 773 tourists (Lehohla
2016:12), which was a decrease from the 9 549 236 international
tourists that the country received in 2014. Of the international
tourists who came to South Africa in 2016, 73.8% came from
SADC countries, 1.9% from other African countries and 24.1%
from overseas countries. This indicates that South Africa is a
major ‘pull country’ of other SADC African countries.
Education is also a feature that draws people to South Africa
(Sehoole 2013; University of Oxford 2015:6). The University
of Oxford (2015) posits that:
Sub-Saharan Africa is also experiencing a rapid growth in
demand, with the population predicted to grow from 1 billion
today to 2.4 billion in 2050, and with a set of education systems
where demand already far outstrips supply. Almost half of sub
Saharan students currently choose to study in South Africa, with
most of the remainder studying in France, the USA or UK and
other European countries. (p. 6)
Sehoole (2013:53) contended that foreign students are
continuously pulled to South Africa by the educational
opportunities in the country. The South African government
facilitates the immigration of foreign students through
offering study permits [and] recruiting students from abroad
to meet local needs. The current policy of the South African
government includes the provision of scholarships to non-
South African students to undertake their studies in
South Africa (Ramphele 2016:1). Ramphele (2016) added
that although the South African government is currently
encountering a serious challenge of subsidising university
and college fees for South African students from
disadvantaged families, following the end of the apartheid
era, it is apparent that it has not abandoned its obligation to
neighbouring countries and the international community.
However, because of better economic opportunities in South
Africa, many of the students who come to South Africa to
study are not willing to return to their home countries after
studies (Sisulu, Moyo & Tshuma 2007:558).
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Important to note is that when these migrants come to South
Africa because of different reasons, they face challenges such
as discrimination in the labour market, accusation for stealing
jobs from South African natives, exploitation, language
problems, lack of legal documentation and lack of access to
financial services, hospital services and school services,
unemployment, lack of accommodation, etc. (Abel 2017:1–42;
Crush & Williams 2001:8; Fauvelle-Aymar 2015:27; Magezi
2018:260–288; Nzayabino 2010).
Against the given background, a cross-sectional study was
conducted to understand South African church leaders’
theological perspectives and views that inform migrant
ministries in their churches.
Methodology followed in the study
Study approach and period
The study employed a cross-sectional qualitative approach.
The data and analysis were conducted between 2017 and
2018.
The study entailed exploring, gaining, understanding and an
insight into the theological views and perspectives held by
some South African church leaders as representatives of their
churches that drive their ministries to international migrants.
Accordingly, a qualitative study was deemed appropriate. A
qualitative study entails gaining detailed understanding and
insight through probing phenomena into detail. A qualitative
research is a study approach that is used to gain understanding
of underlying reasons, opinions and motivations (Research
Methodology.net n.d). The findings are described in thick
description (Meaning?). Thus, a qualitative study was the
ideal approach as it examines ‘people’s experiences in detail
by using a specific set of research methods such as in-depth
interviews, focus group discussions and observations’
(Zikmund, Babin, Carr & Griffin 2013:132). The strength of a
qualitative approach for the study was that it shed light,
understanding, examine underlying motivations and
clarified complex situations of pastors in their congregational
natural settings (Leedy & Ormrod 2010:135). Theological
views and perspectives are often not explicit but implicit. The
views may be expressed through scriptural texts citation,
observing congregational culture, settings and practices that
may be less than obvious. Therefore, a qualitative approach is
relevant as it probes the situation in detail.
Study populaon, sampling, inclusion and
exclusion criteria, data collecon and analysis
The study focused on church leaders1 in Gauteng. A
convenient purposive sample of 11 pastors was interviewed.
Zikmund et al. (2013:393–394) stated that purposive sampling
method is employed where not everyone in the population
can be part of the study whilst convenience sampling
relies on data collection from population members who are
conveniently available to participate in the study. The pastors
1.Church leaders refer to individuals leading congregaons or part of congregaonal
leadership with inuence on church acvies.
(sample) were drawn across different individual churches or
congregations in Gauteng. Each congregation and its leader
(pastor) were considered independently in cases where they
fall under one denomination like the Anglican Church. The
churches were of mixed races. The church backgrounds were
mixed to ensure a diversity of theological views. The mixture
comprised Anglican, Baptist, Roman Catholic, Pentecostals,
Migrant established churches, Student church, New Apostolic
Church and Methodist. The category of churches and the
corresponding number churches and the pastors drawn are:
Anglicans [n = 2, 18%], Baptists [n = 1, 9%], Roman Catholic
[n = 1, 9%], Pentecostals [n = 2, 18], migrant churches [n = 2,
18%], Student churches [n = 1, 9%], New Apostolic Church
[n = 1, 9%] and Methodist [n = 1, 9%].
The participants comprised 10 males and 1 female. Four of
the participants had no theological training but had
qualifications in non-theological areas; three participants had
Bachelor of Theology degrees; three participants had
Honours degree in Theology, and one holds a PhD in
Theology. The participants’ period of length in ministry
ranges from 2 years to 15 years. The one with the shortest
period in ministry has 2 years, whilst the majority (eight) of
the participants have been in ministry for a period between 3
and 7 years. The ones with the longest period in ministry are
two, whereby one has 10 years and the other 15 years. Eight
of the participants were black pastors (73%) whilst three were
white pastors (27%).
The inclusion criteria for the churches were (1) the
congregation or church should at least have 10 migrant
members, (2) the church or congregation should have been in
existence for at least 5 years and (3) the church should have
the same or one pastor for at least 2 years at the time of
conducting the study. The inclusion criteria for the pastors to
participate in the study were (1) the pastors should have been
in the leadership of the congregation as a pastor for at least
2 years, (2) the congregation they are leading should at least
have 10 migrant church members, (3) the pastors should be
available and willing to participate in the interview and
(4) the pastor should be willing to sign a consent form. The
pastors were initially identified through (1) pastors’ fraternal
reference followed by (2) snowball sampling. The snowball
sampling entailed linking and introducing the researcher to
another pastor who fits the criteria for recruitment. The
recruitment was done by one of the researchers.
Data collection was performed through 11 in-depth
interviews.2 Baker and Edwards (2012:2) guided that in
responding to the question, ‘how many qualitative interviews
is enough?’, there are a variety of factors that can influence
the amount of data the researcher gathers. This is not only
measured by the number of interviews but also by the
availability of time and resources. In-depth interviewing
involves ‘conducting intensive individual interviews with a
small number of respondents to explore their perspectives on
2.In-depth interviews were preferred because they provide in-depth understanding of
an individual’s posion than a focus group discussion (FGD) that focus on general
shared posion.
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a particular idea, program, or situation’ (Boyce & Neale
2006:3; Zikmund et al. 2013:149). Each interview was about
1 h 30 min long. The interviews were guided by open-ended
questions. An open-ended questionnaire allows respondents
to think more about the subject under discussion,
enabling detailed answers to the questions (Zikmund et al.
2013:336–341). This created an opportunity for the interviewer
to follow up on the emerging issues during the interview.
The research process that was carefully followed for the
study entailed the steps described here. (1) A study proposal
and protocol were developed, (2) an application for ethics
approval was sent, (3) an ethics approval was granted by
North-West University Basic and Social Science Research
Ethics Committee (BaSSREC), (4) the data collection
instrument (open-ended interview guide) was developed
and (5) piloted and finalised. (6) Permission to interview
respective pastors was sought from respective churches’
leaders. (7) A detailed pamphlet outlining the different
elements of the study was shared with study participants
including a consent form. (8) The participating pastors signed
the consent forms in agreement to participate in the study.
(9) The interview discussions were recorded, transcribed,
coded, analysed and stored in locked lockers
Data analysis was done using a thematic approach. The
11 church leaders were assigned numbers 1 to 11 for
confidentiality and to ensure that their responses are not
linked to their persons. A thematic analysis approach entails
‘identifying, analysing and reporting patterns (themes)
within data. It minimally organises and describes one’s data
in rich detail’ (Braun & Clarke 2006:79). A thematic analysis:
Offers the flexibility for starting data analysis at any time during
the project, where there is no association between the data
gathered and the result of the process itself. More importantly, it
provides the flexibility for approaching research patterns in two
ways, i.e. inductive and deductive. (Alhojailan 2012:45)
Verbatim quotes, negative cases and constant comparison
approaches were employed to ensure credibility and
trustworthiness of data analysis (Babbie & Mouton 2003).
Findings and discussion of
theological views3 and perspecves
that drive a ministry to migrants
The first section presents findings from the interviews whilst
the second section focuses on discussion of the findings.
Church leaders’ views and perspecves on
theology that drives migrant ministries
The pastors’ responses were classified into 11 related themes
that reflect theological views and perspectives informing
migrant ministries. The classified responses are presented in
a thematic map (Figure 1).
3.The views of the church leaders are a reecon of their personal theological
posions that inform their theology that tends to inuence their congregaons.
Chrisans’ idencaon with vulnerable fellow
human beings
The pastors indicated that identification with vulnerable
fellow human beings such as migrants is an important biblical
teaching that Christians should follow. This view was
expressed by most of the pastors (n = 8, i.e. 72%), namely 2, 3,
4, 5, 6, 8, 9 and 11 respondents. For example, respondent 11
stated that ‘a church has to travel with its migrant members
through thick and thin times by identifying with them in their
suffering’. This was echoed in a related statement:
‘The love he has for his flock forced him to identify with every
member who is encountering any kind of challenges. He must
identify with others and have mercy, which results in mobilising
the church communities to assist those in need.’ (Respondent 8)
And affirmed:
‘Just like in Acts 4:32, the church feels that there should be no one
lacking among its members. So, the church does its best to meet
migrants’ challenges. However, the church can only do that by
putting itself in migrants’ shoes in order to have mercy on their
needs.’ (Respondent 2)
‘Travelling’, ‘identifying’ and ‘putting yourself in a migrant’s
shoes’ entail identification with another person in a difficult
situation like being a migrant. This empathetic approach
indicates a theological justification for churches to engage
in migrant ministries. The pastors appealed to Acts 4:32 as
a justifying text for identifying with others, oneness and
sharing in situations.
Early Church model from Acts 4:32
Linked to identification with migrant people, is challenge
for Christians to imitate the model of the early church as
recorded in Acts. The example of the early Church in Acts 4:32
should be a migrant ministry driving theological position
(respondents 7 and 9). This was maintained:
‘There is no way the current church should not stand in
the tradition of the early church where they shared their
possessions and everything in common as recorded in Acts
4:32.’ (Respondent 7)
FIGURE 1: Themac map of pastors’ views and perspecves on migrant ministry.
Theological views
and perspecves that
drive migrant by
church leaders
• Chrisans’
idenficaon
with vulnerable
people
• Early Church
model from
Acts 4:32
• Church as the
God’s agent in caring
for the vulnerable
• The model
of Christ
• Care for migrants
as form of
evangelism
• Bible charge to
reach people
of all naons
• Good deeds
done to vulnerable
human beings as
done to God
• Church joining
God’s plans to
prosper people
• God’s charge
to Chrisans to care
for strangers in a
praccal way
Care for the
vulnerable not
necessarily
migrants
No priorised
focus on migrants
but preaching
the gospel
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Respondent 9 asserted that ‘the contemporary churches
should learn their caring practice for the poor and needy
from the early church as stated in Acts 4:32’. The respondents
cautioned that the church would lose relevance if it abandons
the old tradition rooted in Acts 4:32. This would be
tantamount to subverting God’s word that inaugurated the
early church to which they owe their history and tradition.
The Church as an agent of God in looking aer
vulnerable people
All respondents reported the notion of the Church as the
agent of God with a responsibility of looking after vulnerable
people in the society. For instance, as explained:
‘Jesus in Matthew 14:13–21 fed those people who were in need.
Hence, the Church should represent God and do likewise by
looking after the vulnerable, particularly migrants who left
everything in their countries of origin for greener pastures in
another country.’ (Respondent 2)
And reported:
‘Christians are representing God in the world. Hence, they
should have mercy as God does when he sees those in desperate
situations. This should challenge them to practically intervene in
those people’s situation to change it from bad to good.’
(Respondent 3)
Thus, this indicates that the church leaders perceive the
notion of church as God’s agent in caring for the vulnerable
such as migrants as the theological rationale that should
drive their migrant ministries.
The model of Christ
The church leaders noted the example of Christ as an
important theological position justifying migrant ministry.
For instance, as stated:
‘Things can fall apart when the church creates a different Jesus
from that of the Bible. Christian’s lives should portray the ethical
lives of Jesus. Their lives should be informed by Christ in all
matters, which include our treatment of vulnerable like migrants
among us.’ (Respondent 5)
Respondent 11 added that ‘Christians should be like a
compassionate Christ, who healed the sick people (Matthew
8 & Luke 5:12–13) and fed those who were hungry (Matthew
14:13–21)’. Furthermore, it was explained:
‘A church can be like Christ when it emulates the exact footsteps
of Christ. Following the footsteps of Christ implies that the
church should be a loving and caring community to the
vulnerable migrants as Christ was to the vulnerable during his
earthly ministry.’ (Respondent 2)
The church leaders argued that it is imperative to follow the
example of Christ as the theological basis for migrant
ministries because the church should follow the example of
Christ. Christ inaugurated a new caring and loving
community of God through his redemptive work. Therefore,
the church as a community of God’s people is expected to
follow his example of care as demonstrated during his earthly
ministry.
Care for migrants as form of evangelism
The church leaders considered taking care of the needs of
migrants as a form of evangelism, which is a key aspect of the
churches’ role. Three respondents (7, 10 and 11, i.e. 27%)
strongly held this view. They maintained the view that caring
for migrants’ needs is a form of evangelism, hence it should
be churches’ ministry focus. As stated:
‘Looking after the vulnerable migrants is a form of evangelism
that the church is called to do. Therefore, it is this understanding
that drives my church to look after migrants because we reach
them through addressing their needs.’ (Respondent 10)
Respondent 11 substantiated this migrant ministry theological
motivation by appealing to James 2:14–18. He explained that:
‘James 2:14–18 is a good text that states that good works are a
form of evangelism. The aforementioned text explains that if
Christians say they have faith, then they should show it in their
actions.’ (Responded 11)
And added:
‘Christian works do not save people (Christians) because
Christians are already saved but it is a matter of appropriate
response to believers’ faith in Christ that enhances their
evangelism.’ (Respondent 11)
Referring to the same James text respondent argued:
‘Words without actions are dead. Migrants grow their faith in the
Lord because they view the church as a loving and caring
community and non-Christians will be also converted because of
our good work.’ (Respondent 7)
The church leaders perceive the notion of migrant ministries
as a form of evangelism. The migrant ministries call people to
church and at the same time these ministries authenticate
and validate the churches’ Christianity.
Biblical charge to reach people of all naons
The Bible’s concern and charge to reach people of all
nations is another migrant theological ministry (motive?)
pointed out by church leaders. Respondent 6 explained
that the Bible charges us to reach people of all nations in
‘words and deeds’. He maintained that his ‘theological
convictions arise from the Great Commission in Matthew
28:16–20 whereby Jesus charges Christians to reach people
of all nations’. He added:
‘The Great commission is interconnected with the notion of the
universal love of God, who loves all people regardless of their
nationalities. So, the church should love all migrants by not
discriminating them. This understanding challenges my church
to care for all migrants by looking after their needs as the church
is currently doing.’ (Respondent 6)
Good deeds done to vulnerable human beings as
done to God
An understanding that doing good deeds to vulnerable
people is being done to God raises consciousness and
awakens the realisation that good deeds are expected by
God. Respondents 2, 10 and 11 reported that their migrant
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ministries are driven by the theological rationale that
whenever they do good deeds to the vulnerable people,
they are doing it to God. These three church leaders (2, 10
and 11) explicitly stated that Matthew 25:35 drives their
church migrant ministries because Jesus equated Christians’
relationship to the need with a relationship to himself. It
was elaborated that Matthew 25:35 conveys:
‘When Christians look after the needy people among them, they
are doing it to Jesus Christ or God. Hence, it is this understanding
that drives my church to honour Christ by addressing the needs
of the vulnerable migrants in his church.’ (Respondent 2)
Church joining God’s plans to prosper people
Migrant ministry was viewed as a church joining God’s plans
to prosper people, which should be lauded. Respondent 10
reported that migrant ministry relates to churches joining
hands with God in his plan to prosper all people. Hence, this
is a theological rationale that drives his church to do migrant
ministry. He stated that this theological position arises from
Jeremiah 29:11, where the Bible states that God has a plan to
prosper them and not to harm them. The respondent added
that:
‘God has a plan of peace, not sorrow for all humankind.
Therefore, when his church is helping the vulnerable people
(i.e. migrants), it is taking God’s plan for everyone seriously.
This is in conjunction with His (God’s) mission to prosper all
humankind.’ (Respondent 10)
God’s charge to Chrisans to care for strangers in a
praccal way
God’s command and expectation for Christians to care for
strangers in a practical way is another stated theological
motivation for migrant ministry. Respondent 8 affirmed that
looking and caring for migrants is a direct answer to God’s
command for his people to care for strangers amongst them.
Without mentioning specific scriptural texts to substantiate
his biblical position, the church leader added that ‘the
emphasis for God’s people to look after migrants is a
pervasive teaching in the Old and New Testaments’.
Care for the vulnerable not necessarily migrants
Some church leaders (respondent 1 and 3) viewed migrant
ministry as a ministry that should not have a specific focus.
Instead, the Bible encourages Christians to care for all the
vulnerable. They argue that the Bible’s concern is to look
after the vulnerable. For instance, as reported:
‘I do not see migrants as different from vulnerable people within
the church. This is because there is no specific focus in Scripture
for churches to look after migrants’. He added that ‘I understand
that migrants have unique challenges that require specific
solutions, but this does not mean that they (migrants) are given
priority in Scripture than other vulnerable groups of people.’
(Respondent 1)
Respondent 3 expressed a similar point that ‘the Bible’s general
concern is to look after the vulnerable or the needy, so migrants
cannot be separated from the rest of the vulnerable church
members’. However, this does not mean that these churches
do not assist migrants when the need arises.
No priorised focus on migrants but preaching the gospel
Two respondents (1 and 3) (18%) reported that their churches
do not have migrant ministries because the primary purpose
of the church is to preach the gospel not to attend to physical
needs of the vulnerable. As stated:
‘I believe that the church is not a Non-Governmental Organisation
that looks after the physical needs of people. The role of the
church is to preach the gospel that grants people eternal life.’
(Respondent 1)
In a different way, but echoing the same sentiment as
respondent 1, another respondent stated:
‘The church should focus on the return of Christ by preaching
the gospel that gives eternal life to sinners. This world is a
passing world, Christians are looking forward to the world to
come. The focus of the church should not lie in this life but in the
world to come. This is to say that people should not be worried
much about their present situation, but they should be concerned
of what will happen when they die.’ (Respondent 3)
In bringing Scripture to support his point, a respondent
argued that:
‘Matthew 6:19–34 is a good text to challenge Christians not to
focus on material things of this word; instead, they should focus
in seeking first the Kingdom of God or invest their treasures in
heaven.’ (Respondent 3)
Evaluaon and discussion of the views and
perspecves on theological basis migrant
ministries
The church leaders comprised mixture of pastors from
different denominations with different levels of theological
education ranging from no theological training to PhD in
theology. The respondents have also been in church leadership
for different lengths of period ranging from 2 to 15 years.
Certainly, this diversity results in inevitable differences in
theological understanding and positions including that of the
researchers. Thus, in discussing these views, this diversity is
considered. The discussion and analysis employed an
approach where scriptural texts were considered in their
historical contexts. Negative cases and constant comparison
were weaved with theological doctrines and scriptural texts
to evaluate and bring insight from the theological views
advanced by the church leaders on migrant ministry.
Idencaon and incarnaon
Identification with migrants (Ac 4:32) as a driving theological
motive is a worthwhile view. Although Acts 4:32 implies
identification theology, the theology of identification seem
undeveloped and not well thought through. This theological
position could be complemented and strengthened by the
doctrine of the incarnation, which the church leaders did not
mention. The doctrine of incarnation (Jn 1; Col 1:9; Heb 1–2)
advances the notion of the identification of the transcendent
God with sinful humanity. The theology of incarnation can
serve as an exemplary doctrine that church leaders could
employ to strengthen the identification of theological view
and position. At the same time, the early church model
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(Ac 4:32ff) where Christians brought everything they had
and cared for each other could be strengthened. The church
leaders only mentioned the good aspects of the early church
and yet there were challenges that arose in the same church
because of caring ministry. These developments reveal the
idea of Christians’ tension with sin that believers of the early
Church experienced in their caring ministry. For instance, sin
clearly arose in Ananias and Sapphira’s story in Acts 5:1–11
where the couple pledged to sale their land and give the
money to the church but after the sale, the couple decided to
keep some of the money. This unfaithful act resulted in their
death. Although the story of Acts 4:32 reveals a paradigm
and practical possibility to operate as a theological basis for
churchs’ migrant ministries, the realities of fallenness should
be noted. Thus, a conceptualisation of the reality of Christian
struggle (Rm 7:19ff) assists in raising consciousness on the
reality of the Christian spiritual tension and struggle. This is
important as there is already a tension that Christians
encounter in caring for other people such as migrants.
The church as God’s agent
The view of the church as an agent of God in looking after
vulnerable people is a reasonable theological rationale
because God, in and through Christ has both inaugurated and
established his new community (comprised of Jews and
Gentiles) that represent him (God) in the world. Thus,
representing God entails Christians embodying the loving
and compassionate character of God in the world. This indeed
challenges churches to practical actions. However, what
seemed conspicuous by the silence of the church leaders in
their responses is that they seem not to acknowledge the
doctrine of the sinfulness of humanity even when they are
saved. In this light, it is critical that the challenge for people to
represent God be understood from the perspective of human
limitation because of sinful nature that people continue to
battle with (cf. Rm 7). Christ also provides an important
example. However, it is important to guard against a
superficial understanding of this theological category as it
may be taken to imply that because Christ healed the sick and
fed the hungry people (i.e. Mt 8; Lk 5:12–13) (Mt 14:13–21),
therefore the churchs’ migrant ministries should do likewise.
With this in mind, the theological rationale of following the
example of Christ should be understood as limited.
Migrant ministry as evangelism
Viewing migrant ministry as a form of evangelism as justified
from James 2:14–18, which says if Christians say they have
faith then they should show it in their actions, is inappropriate.
James seems to be referring to true faith that has practical
actions not good works as form of evangelism. The church
leaders are indicating appropriate, acceptable and relevant
responsive theology but using less relevant biblical text. It is
clear from the wider context of Scripture that Christians’ faith
should be accompanied by good works and it is through
these works that people will come to know Christ and get
saved. This theological position was summed by Chester
(2004) as follows:
[S]ocial activity is the consequence of evangelism, social activity
can be a bridge to evangelism, and social activity is the partner of
evangelism. Social action, then, can precede, accompany or
follow evangelism. (pp. 61–62)
Reaching all the naons
The notion of God’s concern to reach all people as a
theological rationale for churchs’ migrant ministries is
equally justifiable. However, this position is not well
developed. The desire for God to reach all people emanate
from the Great Commission in Matthew 28:16–20, which
charges Christians to reach people from all nations. As well,
the notion of people belonging to and worshipping one God
challenges the churches to avoid the discrimination of
migrants amongst the churches and beyond. At the same
time, the theological rationale of Christians honouring God
by looking after migrants is explicit in Matthew 25:35ff.
However, the church leaders seemed to be silent about this
passage and perspective.
Prospering the people of God
The notion of joining hands with God in his plan to prosper
people (Jr 29:11) as a theological basis for migrant ministry
is highly questionable. The context of this passage is the
Israelites who were in Babylonian captivity whereby God
specified 70 years slavery (Jr 29:10). In the context of the
Israelites being in captivity for 70 years, God assures them
that it was not the end because he was going to intervene
and redeem them from their Babylonian bondage. This
was fulfilled in later years. The conception of the churches’
obedience to God’s command to look after strangers
amongst them is a justified theological rationale in driving
churches migrant ministries. The charge for the church to
look after migrants is indicated in the law of God in the Old
and New Testaments (i.e. Ex 22:21–22; Lv 25:35–36; Jr 22:3;
Heb 12:2; Mt 25:35).
Vulnerable versus migrants: The views expressed by some
church leaders that they do not have structured migrant
ministries because the Bible’s concern is to look after the
vulnerable not necessarily migrants as a special group
cannot be sustained. The Bible urges Christian’s to look after
migrants. The command for God’s people to look after
migrants or strangers is clear in both the Old (i.e. Ex 22:
21–22; Lv 25:35–36; Jr 22:3) and New Testament (Heb 12:2;
Mt 25:35). These could be embraced by church leaders to
inform their ministries dispel their argument that seem to be
based on personal opinion than Biblical texts. It is noted that
usually when the Old Testament charges God’s people to
look after aliens amongst them, it always classifies them
with other vulnerable people such as widows and orphans
(e.g. Dt 10:18; Ex 22:21–24). However, the classification of
migrants with other vulnerable groups of people in Israel
such as orphans and widows cannot be justified as a
theological basis for churches not having migrant ministries.
These three groups of people (i.e. widows, orphans and
migrants) have different challenges that require specific
responses or solutions. Therefore, with many scriptural
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references that command God’s people to look after the
vulnerable people such as migrants, churches should
consider targeted migrant ministries.
Conversion only: The view that churches should not focus
on addressing material needs of migrants but focus on
conversion through preaching the gospel for people to have
eternal life cannot be sustained. This is a weak and old
argument. The dichotomy between ‘spiritual and material’,
‘word and deed’ or ‘social and spiritual’ was resolved four
decades ago during Lausanne Congress in 1974. The
dichotomy has been debated and clarified across the Christian
divide through integral or holistic mission discussions.
Christians across the divide agree that integral mission is the
appropriate way of doing Christian ministry whereby the
gospel entails actions that integrate word and deed (Bosch
1991:512; Chester 2004:61–62; Magezi 2018b:124; Micah
Network 2001:1). Thus, whilst our focus is not to revisit the
holistic/integral mission debate, it is worthwhile to note that
many scholars maintain that holistic mission is deeply
Biblical although there has been a tension between evangelism
(spiritual) and social gospel (physical help) Langmead
2012:1–8; Myers 2010:120–121; Samuel & Sugden 2003:71.
Integral or holistic mission is clearly taught in the scriptures
(e.g. Ja 2:14–18; Mt 25:31ff).
Supercial Biblical understanding
The observations that can be made from the given discussion
are that in many instances the church leaders had superficial
understanding of the Biblical texts, lacked contextual
understanding of some texts and a theology that was not well
thought out. This is understandable considering that some of
these church leaders had no theological training (n = 4, 36%)
and the majority (n = 6, 55%) had a Bachelors’ degree or
Honours degree in theology, with one (9%) holding a PhD.
This implies that their level of theological understanding is
limited. Migrant ministry as a holistic ministry requires well
thought out theological basis. However, there has been very
limited in-depth critical theological reflection on holistic
ministries. Myers (2010:120) who is one of the leading
theologians in holistic ministry and has been part of the
holistic/integral mission movement for four decades with
other theologians such as Padilla, Stott, Samuel, Sugden and
many others, observes that two aspects that characterise the
current lacuna in integral mission. Firstly, holistic mission
(evangelism and social action) is now a historical footnote.
Secondly, people and organisations are simply getting on with
transformational development (integral mission) with hardly
any or no reflection. Myers (2010:120–122) further noted that,
whilst holistic mission was embraced post-1980s with the
theological foundation laid at Lausanne 1974, there has been
no further conceptualisation and theological understanding of
how things would work. Therefore, Myers (2010) laments that:
There is very little, if any, serious research by Christian
practitioners – very few PhD studies, and almost no academic
research into transformational development. There is very little
new theological reflection; we are resting on the excellent work
done in the 1980s. There is no new ecclesiology, and yet the
question of the relationship between the Christian relief and
development agency and local churches remains unclear. The
bottom line is this: for the last twenty years, evangelical holistic
mission activists have acted. They have gone out and done
transformational development. Doing is good. But there is more
to doing than just acting. (p. 121)
Therefore, Magezi (2018b:126) commented that the situation
‘reflects a dearth and a shelving of serious theological reflection
and a kind of integral mission theological fait accompli’.
However, Myers (2010) argument does not discount the
influential work done by scholars such as David Bosch (1991)
considering his ground-breaking work in ‘Transforming
Mission’ including the bodies like the Micah movement and
the Communion of Reformed Churches’ Accra Confession. His
argument is that many of these theologians’ work does not
substantially and meaningfully work from the biblical text to
advance solid arguments but rather like commentators of
integral mission. Considering the diverse and weak theological
positions articulated, migrant ministry as holistic ministry, has
a shaky theological basis. Therefore, it is not surprising that
many churches and church leaders remain aloof when there is
abuse of migrants or xenophobia. Church actions arise from a
sound theological base.
Conclusion
The theological motivations that drive South African
churches’ migrant ministries are diverse. Some of these
motivations are theologically sound, whilst others are weak
and superficial. The overall observation made is that migrant
ministry as holistic ministry requires well thought theological
theory to drive church actions. Currently, there is a gap in
migrant ministry theological reflection just like in broader
holistic ministry.
Acknowledgements
Compeng interests
The authors have declared that no competing interests exist.
Authors’ contribuons
All authors contributed equally to this work.
Ethical consideraon
Ethics approval for the study was granted in 2016 by the
Basic and Social Sciences Research Ethics committee
(BaSSREC) of the North-West University, Vanderbijlpark.
Ethics number: NWU-HS-2016-0219.
Funding informaon
This research received no specific grant from any funding
agency in the public, commercial or not-for-profit sectors.
Data availability statement
Data sharing is not applicable to this article as no new data
were created or analysed in this study.
Page 10 of 11 Original Research
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Disclaimer
The views and opinions expressed in this article are those of
the authors and do not necessarily reflect the official policy or
position of any affiliated agency of the authors.
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