Explainer
Creed
Migration
9 min read

Why we welcome strangers

As World Refugee Day approaches, Barnabas Aspray explores a powerful command to embrace and welcome ‘the other’.

Barnabas Aspray is Assistant Professor of Systematic Theology at St Mary’s Seminary and University.

Between and around two escalators in a library, stand paintings of different people.
Inner Place is an art work in Kassel Library showing people who have arrived and become part of a society.
Jan-Hendrik Pelz12, CC BY-SA 4.0 via Wikimedia Commons

Over 100 million people in the world have fled their homes to escape persecution, conflict, violence, human rights violations, or some other threat to their life and safety. Known as forced migrants or displaced people, these people are unable to return for the same reason they left. Every year their number grows, so every year it is at a record high.  

Does Christianity have anything to say about this global crisis?  The answer to this question is a resounding ‘yes’. Although forced migration is a larger issue today than ever before, it has been a problem throughout human history, and the Christian tradition has a lot to say about it. 

Be Clear about facts and definitions 

A Christian response starts with the wisdom not to let sensationalist media dictate our understanding of the situation. We are frequently given an image of a deluge of immigrants arriving at our borders, an overwhelming quantity of people for which we do not have space or resources. But this image is not accurate. 

Some countries in the world are indeed overwhelmed with refugees, but the UK is not even close to being one of them. The UK is not even in the top 25 host countries, and refugees make up only 0.2 per cent of our population. In fact, 83 per cent of the world’s refugees are in developing areas far less equipped to respond than any wealthy Western nation.  

Learning the difference between an ‘asylum seeker’, a ‘refugee’, a ‘migrant’ etc. can also clear up a lot of confusion.  Here’s some definitions that may help. 

Citizen: someone who stays at home in their country.  

Migrant: someone who has freely chosen to live in a country not their own. 

Internally displaced person: someone who has been forced to leave their home to preserve their life or safety but has not crossed an international border. 

Forced migrant: a displaced person who has crossed an international border. 

Asylum seeker: a forced migrant who claims asylum in the nation they have entered. 

Refugee: a forced migrant who has been granted asylum by the nation they have entered. 

Refused asylum seeker: a forced migrant whose asylum claim has been rejected. 

Yes, it is complicated. There’s even a flowchart to guide you through the various definitions. 

Determining a migrant's status flowchart.

A flow chart for determining a migrant's status

The situation in the UK is rapidly evolving and that chart may become out of date in the near future. There are moves by the government to make claiming asylum illegal or to remove people to Rwanda under certain circumstances. This chart also leaves aside the question of the legality/illegality of migration, a complication that would distract from the purpose of this article.  

A command to welcome strangers 

Throughout the Bible, displaced people are seen as one of the three most disadvantaged groups in society and most deserving of special care and compassion. Again and again, it enjoins special support for ‘orphans, widows, and strangers’ as those who are least able to support themselves.  The reasons for this are obvious. If you are displaced, you have fled your home, earthly possessions, employment, and most likely your family, bringing with you only what you could carry. You have arrived in a foreign culture full of people who do not know you, have no familial or citizenship obligations to you, who may speak a different language, and who will almost certainly treat you with suspicion and distrust.  

Because of this natural disadvantage, our obligation towards strangers is embedded deep in the law of the people of God. Here’s my translation of what’s said in an early book of the Bible, Leviticus: 

‘When a displaced person [ger] moves to live among you, you shall not do them wrong. You shall treat them as the native among you, and you shall love them as yourself, because you were displaced people [gerim] in Egypt’.  

Or in a later book, Numbers: 

‘There shall be one statute for you and for the displaced person [ger] who lives among you, a statute forever throughout your generations. You and the displaced person [ger] shall be alike before the Lord. One law and one rule shall be for you and for the displaced person [ger] who lives among you.’  

More than thirty times the Old Testament repeats the command to treat displaced people just as you would treat a native. This makes it one of the most frequently repeated commands in the whole Bible.  

We are told to embrace and welcome ‘the other’, not because they are other, but on the basis of a prior sameness: we are all human beings created in God’s image. 

Why such a huge emphasis? Undoubtedly because of the natural human tendency to do the opposite, to discriminate, to ostracize foreigners. Xenophobia, racism, and ethno-centrism are constant temptations. We are told to embrace and welcome ‘the other’, not because they are other, but on the basis of a prior sameness: we are all human beings created in God’s image. We all belong to the same category, participating in the same human form. Christianity knows that we need to be trained and constantly reminded to see otherness, not as a threat, but as part of the beautiful diversity of God’s good creation in which each of us uniquely reflects part of God’s image, and where the full image is only seen in all of us at once. Humanity is in the image of God more than any individual human. 

Jesus himself fled his homeland to escape being killed. Moreover, the writer of the story underscores that this was not an accidental happenstance in Jesus’ life but a necessary fulfilment of prophecy. It was necessary that Jesus be displaced, just like it was necessary that he die and rise again in order to fulfil his mission. Jesus’ experience as a refugee identified him with all displaced people throughout history. To further emphasise the point and make sure we can’t possibly miss it, Jesus told a parable about the final judgment in which our salvation turns on whether or not we identify him with the displaced. 

“Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.”  

There’s no question here about the overall attitude towards strangers that Christian faith enjoins upon its members. But commands are not the main way God communicates. This is because commands rarely get to the heart of why we behave a certain way, and they do not have the power to change the motivations of our hearts. Christian faith wants us to love and welcome strangers, not because we ought to, but because we want to, because we can see how it enriches our lives and communities. So why don’t we want to welcome the displaced? That is the more important question. 

The reality is that welcoming strangers does make us vulnerable. It may interfere with our comfortable lifestyles, and it may refashion normal British life in unexpected ways. 

I said earlier that ‘treat the displaced person like the native’ was one of the most frequent commands in the Bible. But ‘don’t be afraid’ is the most frequent command by far. It’s one we need to hear when considering the welcome of strangers. The media has made a scapegoat out of migrants in recent years, just like it used to scapegoat Jewish people and other ‘others’ at various points in history. As a result, much of the UK population is primed to treat non-natives with suspicion. We are terrified of being overwhelmed by foreigners invading our communities, terrorising our neighbourhoods, and changing culture beyond recognition. 

These fears are vastly overblown, but they do not come from nowhere. The reality is that welcoming strangers does make us vulnerable. It may interfere with our comfortable lifestyles, and it may refashion normal British life in unexpected ways. It will certainly involve some sacrifice of things we are used to and enjoy. But Jesus never promised that the path of virtue would be easy, comfortable or risk-free. What he promised is that it would be worth it, and that he would take care of all the areas that really matter (to which wealth, comfort, and nostalgia about changing culture do not belong). 

“Therefore I tell you, do not worry about your life, what you will eat or what you will drink, or about your body, what you will wear. Is not life more than food, and the body more than clothing? … But strive first for the kingdom of God and his righteousness, and all these things will be given to you as well.”  

If our words or actions are based out of fear, then we are not alone. But fear cannot be the basis for our decisions.  Letting go of fear and radically following Jesus no matter what the cost will take us on a great adventure – the adventure we were created to be on.  

What does that adventure look like? In our own age, God has given us the task of enriching our lives and diversifying our culture by welcoming Jesus in the form of the stranger.  

Take practical steps forward 

What can be done by an ordinary Christian in an ordinary church in the UK? 

There is so much that can be done both at the political level with immigration law and at the local level with the refugees already among us. The best place to start is to get in touch with one of the amazing charities who already work in this area, let them educate you about the issues, and offer financial and/or volunteer support. 

  • Jesuit Refugee Service is one of the largest and longest-standing refugee charities. Backed by decades of experience and expert scholarly research, they do all kinds of work not only with refugees but with detained asylum seekers and those who have been refused asylum.  

  • In Manchester you could get in touch with the Boaz Trust who do fantastic work with all kinds of displaced people. Their founder also wrote a powerful book that is well worth a read. 

  • Refugee Education UK is always looking for volunteers to work with young people towards a hopeful future through providing greater access to education.  

  • Welcome Churches seeks to build a network of equipped and educated Christians around the nation who can rapidly welcome new refugees and asylum seekers as soon as they arrive in a new town or city.  

  • Christian Concern for One World offers a rich spread of resources to educate, inform, and network anyone who cares about working with the displaced.  

All these charities will put your time and money to good use, as well as introducing you to refugees you can serve and benefit from building a relationship with. Go!  

FAQs 

Your definition of ‘refugee’ doesn’t explain how the government decides who to grant asylum to. What is the government’s basis for giving someone refugee status?  

The UN holds its members to a definition of a refugee that was laid down by the 1951 Refugee Convention. This convention determined that a refugee is someone who, ‘owing to a well‐founded fear of being persecuted for reasons of race, religion, nationality, membership of a particular social group or political opinion, is outside the country of his nationality and is unable or, owing to such fear, is unwilling to avail himself of the protection of that country.’ For someone to claim asylum triggers a process whereby a nation determines whether or not that person can justifiably be said to fit that definition. There are many problems with this definition and most experts on refugee studies are unhappy with it for various reasons, but it is extremely difficult to establish a consensus on a new one.  

Why did you translate the Hebrew word ger as ‘displaced person’? 

Ger is one of four Hebrew words for foreigner. Nokri means any foreigner; zar means (roughly) someone not part of your group; toshav means a passing traveller or hired worker and sometimes a slave. There is some discussion over what the term ger means, but the growing consensus is that this refers to a displaced person. It’s certainly clear from the context in which the word is used that the person under discussion is unable to provide for themselves and lacks access to basic resources, and for a foreigner displacement is the most likely reason for this. For more information, check out Mark Glanville’s book, Adopting the Stranger As Kindred in Deuteronomy (Atlanta: Society of Biblical Literature, 2018). 

 

Interview
Belief
Creed
Leading
S&U interviews
9 min read

The quantum of leadership: how to flourish in science

Resolving the big questions - a conversation with Andrew Briggs, quantum technology pioneer.
A professor stands next to experimental equipment.
Andrew Briggs beside quantum research equipment.

Professor Andrew Briggs has been at the forefront of quantum technology for decades, pioneering the use of AI and machine learning in quantum computing. Two technologies that will shape our world. 

Andrew has been a leader in a demanding and cutting-edge academic field. In this interview the Oxford-based academic shares his insights on how to lead scientific endeavours and flourish in life. 

Pawel Puczkarski: We meet on Northmoor Road, which, more than any other street, embodies the spirit of Oxford. 

Michał Łuczewski: I sense here the presence of all souls. 

Andew Briggs: Indeed! The Tolkien family first lived at number 22 before moving next door to number 20. Just opposite, in the garden shed of number 27, is where Sir Martin Wood built the first magnets for what was to become Oxford Instruments. Another neighbour was Sir Roger Bannister, the first man to run a mile in under four minutes. 

MŁ: High culture, big business, top sports. What about science? 

AB: Just across the street, Sir Rudolf Peierls spent his final years. He transformed our understanding of nearly every application of quantum theory, including materials science and nuclear energy. Nearby, Erwin Schrödinger was living at number 12 when he received the news that he had won the Nobel Prize; he later moved to number 24. It was also here that he conceived his famous Schrödinger’s cat thought experiment, which illustrated the fundamental insight of quantum physics—that quantum objects can exist in two states at once. The inspiration for the fictitious cat—both dead and alive—was quite alive. Schrödinger’s own cat was allegedly called Milton 

MŁ: What is your main driver in your manifold leadership roles? 

AB: The desire to contribute. And pure curiosity. I am absolutely fascinated by big questions. 

PP: What’s the biggest question that remains for you unanswered? 

AB:  I suppose it might be, “How can I be more loving?”  

MŁ: That’s a big question, how about big answers? 

AB: One thing I’ve learned over time is the ability to live with unresolved big questions while maintaining the curiosity to understand them better. Take quantum physics. Among scientists, there’s still no agreement on what exactly happens during the act of measuring a quantum system. And measurement is the most basic thing we do in experimental science. So, are we being intellectually irresponsible? Now take prayer. I don’t think there’s consensus among people who pray about what exactly happens when they do. I certainly don’t yet have a fully satisfactory answer. But I long for better understanding. Quantum technologies have too much potential to walk away from the mystery. Likewise, prayer is too important to abandon simply because I don’t fully comprehend it. 

MŁ: What is your own understanding of prayer, then? 

AB: Prayer is about developing a relationship with God, just as conversation is part of building relationships with people. Of course, relationships involve more than conversation. But if you never talk to someone, you’re probably missing out on something. There are many ways to engage God. It is our love for God and our experience of His love. Being kind to people is part of our love relationship with God. 

MŁ: How come such a hard-nosed scientist like you speaks about God so openly? 

PP: It brings to mind a story that stretches across more than a century. In 1874, physicist James Clerk Maxwell founded the Cavendish Laboratory in Cambridge. Carved on its entrance doors, he placed a passage from Psalm 111 in Latin. 

AB: As the first Cavendish Professor, Maxwell personally oversaw every aspect of the lab's creation. He was a man of deep Christian faith.  

PP: Fast forward to 1973—you, as a young research student, proposed to the departmental committee carving the same quote in English above the entrance to the new Cavendish Laboratory: 'The works of the Lord are great, sought out of all them that have pleasure therein'

AB: To the Head of Department’s surprise, the committee not only did not reject my audacious idea, but they enthusiastically supported it.  

MŁ: Another half-century passed… 

AB: And that quote still serves as a motto for the next generation—it suggests that those inside the laboratory are discovering how God makes the world work, and that this pursuit is deeply joyful. Science is a God-given resource for faith and for the work of the Church. If the Church is here to serve the world, it must engage with the world as it is. For example, during the pandemic, scientific knowledge was essential in caring for people at risk. Conversely, faith offers wisdom and a voice in public discourse. 

MŁ: What does leadership personally mean for you? 

AB: Leadership, whatever its tools or styles, is ultimately about choosing what values to lead with. You can exercise leadership in many areas. Each of us does it in our own way, within our sphere of influence, using our unique talents. I'm distinguishing between the tools of leadership—whether oratory, intellect, money, or whatever—and the deeper question of which direction you want to lead. The real question is: What kind of leadership will you exercise? 

MŁ: Is that where my responsibility lies? 

AB: Yes, and to implement that responsibility using whatever talents and opportunities we have. If you're a professor at Oxford, you have to excel in your field. But Oxford is full of opportunities beyond academia, and I feel both a responsibility and a pleasure in engaging with the wider implications of my work. 

PP: You were deeply involved in the rapid development of quantum technologies and quantum information processing, within the evolving landscape of Oxford itself. We're no longer solely a research university. There's been a growing emphasis on scientific entrepreneurship and spinning out companies. 

AB: You're absolutely right–it's been a significant cultural shift at the university. In 2021, in my lab we realized that many people wanted to use our techniques, but we had reached the limit of our capacity to help others from our own resources. As academics, we love collaborating and helping, but we hadn’t even begun to meet the commercial need. So, we worked with Said Business School to conduct market research, which confirmed there was a viable market. That’s when we spun out the company, QuantrolOx. 

MŁ: In his recent book From Strength to Strength, Arthur Brooks argues that our careers will end much sooner than we expect and asks how we should prepare for that. It seems you’ve figured that out. You seem to go from strength to strength

AB: Arthur is a valued friend. He spoke at the U.S. launch of the Human Flourishing book in Harvard. And was kind enough to host the U.S. launch of Penultimate Curiosity, the book I co-authored with the eminent artist, Roger Wagner.  

PP: I see his painting behind us. 

AB: Yes, Roger used to have his studio in this house. As you might have noticed, Arthur has been lately placing more and more emphasis on the role of faith for human happiness. 

MŁ: Through his works, Brooks has been undergoing a kind of spiritual conversion. He makes it clear now that the goal of life is happiness and human flourishing, which starts with meaningful work, friends, family and most importantly - faith. For him personally means renewing his Catholic faith daily, moment by moment

AB: And he’s been speaking about that in a way that is completely genuine and comes from the heart. 

MŁ: I think there’s a similar kind of scholarly conversion in your life, where Christian renewal meets the Greek ideal of kalokagathia—the unity of the transcendentals, also reflected in your books. Penultimate Curiosity explores beauty. It Keeps Me Seeking explores truth. Citizenship in a Networked Age explores justice. And beauty, truth, and justice find their unity in your last book: Human Flourishing. How do you see your life? 

AB: I want to keep contributing for as long as I have the energy and the wherewithal. But life is nonlinear and stochastic. 

MŁ: Professor, pray elaborate! 

AB: We make choices and we are subject to events each of which could have been otherwise, and the consequences are often out of all proportion to the causal factors. Randomness is fundamental in quantum theory where the uncertainty is very mathematically rigorously described. I sometimes wonder if today’s rising generation struggles with stress because they expect too much control over their own destiny. 

MŁ: No doubt. 

AB: And that’s where Providence comes in. What traditional spiritual English calls Providence—from the same root as to provide—is, I believe, essential to making sense of a world that is both stochastic and nonlinear. This confidence in Providence, in the idea that we can navigate a world that is chaotic and still thrive, is profoundly important. If you look at the Gospels, when Jesus called people to follow him, they took a risk. They could have been wrong, following someone who was a spoof, but they made a decision—and it turned out to be a good one. And I think it's true of deciding to follow Jesus Christ. Could I be wrong? I suppose so. I don't think I am, but I could be. I don’t have certainty, but I choose. 
 
MŁ: And how do you know it? 

AB: Think of flying. You prepare as much as you can, but unexpected situations always arise. Air traffic control sometimes tells you what to do, but mostly, they ask what your intention is. You can’t hesitate when you're flying a plane. You can't just say, well, I'm not going to decide. That's not an option. You try to make them safe choices. You try to make them wise choices. But you have to make choices. Same with life. Thinking is good. But thought must lead to action. Some say I live my life by my transferable flying skills! 

MŁ: And your final destination? 

AB: Heaven, I hope. I believe this life isn’t all there is. I believe in a future with Trinity—Father, Son, and Holy Spirit—free from pain and suffering. The risk is to focus too much on going to heaven. I think the emphasis should actually be on the other direction: heaven coming to us. 'Thy Kingdom come!' That gives dignity to this world. 

MŁ: This conversation was a foretaste of a heavenly banquet! 

AB: More like Spanish tapas—small plates, not a grand feast. 

PP: A series of little courses? 

AB: Exactly. And when you write this up, make it look like there was a plan. 

MŁ: In your nonlinear, stochastic life, we’ve already found a hidden pattern. A kind of Da Vinci Code of Andrew Briggs. 

AB: And the code is…? 

PP: Have you ever thought about combining your book titles into a life motto? Imagine it inscribed over your Northmoor Road house: Penultimate Curiosity… Keeps Me Seeking… Human Flourishing

AB: Perfect! I love it. That’s my code. 

Support Seen & Unseen

Since Spring 2023, our readers have enjoyed over 1,000 articles. All for free. 
This is made possible through the generosity of our amazing community of supporters.

If you enjoy Seen & Unseen, would you consider making a gift towards our work?
 
Do so by joining Behind The Seen. Alongside other benefits, you’ll receive an extra fortnightly email from me sharing my reading and reflections on the ideas that are shaping our times.

Graham Tomlin
Editor-in-Chief