On May 6th, Ben Clarke from TEAR SA spoke about his recent trip to Cambodia looking at community based projects. Many in Pilgrim have a strong commitment to supporting the work of UCA partner churches. Earlier this year, a donation was made to the UnitingWorld appeal for Tonga after it was devastated by Cyclone Gita on February 12th. Pilgrim also offers support for the United Church of Christ in the Philippines through active participation in the Philippines Support Group, and community projects in the Philippines.
In an article on his website, Mike Frost poses a question for our day: Should we be helping other Christians before we help non-Christians in greater need?
Mike writes: This question came into even sharper focus recently when the Trump administration announced that its nominee to become director general of the United Nations’ International Organization for Migration (IOM) was Ken Isaacs. The IOM has an annual budget of over $1 billion and is tasked with providing secure, reliable, flexible and cost-effective services for those needing international migration assistance. Refugees, basically.
So alarm bells started sounding for some when it was revealed that Ken Isaacs, currently the head of international relief for Franklin Graham’s Samaritan’s Purse, has made comments that in some cases Christians should receive preferential treatment when being resettled from hostile areas. These comments appear to have been made on social media, reflecting on the persecution of Christians in the Middle East, and were coupled with disparaging references to Islam as a violent religion.
Mr Isaacs has since apologized for these remarks and said, “I pledge to hold myself to the highest standards of humanity, human dignity and equality if chosen to lead IOM.” Certainly, he has demonstrated a committed to helping refugees and has a long history of assisting those who are suffering. But his remarks, though retracted, reveal an underlying belief within the Christian community that we should help Christians before helping people of another religious faith (or no faith).
I fear it is becoming an entrenched assumption by many Christians that “charity begins at home”. There are many in Australia who express similar sentiments.
Didn’t Paul say we should prioritize doing good to Christians?
Those who think we should prioritize Christians in international aid often cite Paul’s words in Galatians 6:10, “Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.”
It’s the use of especially they seize on. They agree we should help others, but insist that Paul is saying that we should prioritize assisting other Christians. That makes sense, I guess, if you look at this verse in isolation (which lots of people apparently do). But if you read it in its broader context, the meaning is somewhat different.
In the preceding section, Paul had just warned his readers to avoid sin, or to use his phrase, “sowing to please their flesh” (v.8). Instead, he insists, we should “sow to please the Spirit” and “not become weary in doing good” (v.8-9). So, doing good in this context refers to avoiding sin and pursuing spiritual things. When Paul concludes his argument by saying we should “do good to all people,” he means we should be helping everyone avoid sin and pursue the Spirit. So, it makes perfect sense that he would say “especially those who belong to the family of believers” because it’s particularly applicable to other spiritual people like the church members in Galatia.
This passage isn’t about providing practical assistance at all.
Another Pauline passage often cited in this context is 1 Timothy 5:8, “Anyone who does not provide for their relatives, and especially for their own household, has denied the faith and is worse than an unbeliever.” This verse is in the context of Paul’s discussion about the need for church families to care for the widows in their midst, and is most certainly referring to practical assistance. At that time, widows were extremely vulnerable members of society, particularly those without children or extended family to care for them. Paul insists that the church as a whole care for those widows with no family support, but that individual families had responsibility to “provide for their relatives” and not expect the rest of the church to carry them. It’s very practical advice, but it can’t be used to defend the idea we should only take care of fellow Christians.
Jesus said, we should care for his followers first, right?
Another passage that could be used to make the case that we should show favouritism to Christians when helping the needy is Jesus’ Parable of the Sheep and Goats (Mt. 25:31-46). In that story people are separated into two groups – those who did feed, clothe, house and comfort “the least of these brothers and sisters of mine” and those who didn’t. The latter are sent away to eternal punishment, while the former receive eternal life.
For a long time, “the least of these” was assumed to refer to the poor in general. But this was a problematic interpretation. Was Jesus saying that our eternal salvation is earned by feeding and clothing the poor? Surely this contradicts the biblical teaching on salvation by grace alone (Eph. 2:8-9).
More recent interpretations have concluded that “the least of these brothers and sisters of mine” just refers to Christians in need – those spiritual brothers and sisters of Jesus. They would be in need of food and clothing and housing, and especially being attended to in prison, if they were persecuted Christians, possibly evangelists and teachers. Those who refuse to help supply their material needs are presumably also those who reject their message.
If “the least of these” are Jesus’ messengers, then it makes sense for Jesus to say your salvation is based on your response to their message – that is, the Gospel.
In other words, even if the Parable of the Sheep and Goats does refer to helping Christians, it isn’t making a case for prioritizing them over others in need. It’s a comment on the acceptance or rejection of the Gospel.
Are Christian refugees in greater need than others?
Whether Ken Isaacs cites Galatians 6 or Matthew 25 I don’t know. His work in Syria and other parts of the Middle East has, no doubt, has put him face to face with the terrible persecution being meted out to the church there, and his comments about prioritizing Christians might reflect this.
What is more difficult to understand is the attitude of the US President, Donald Trump, and the Australian Prime Minister, Malcolm Turnbull, neither of whom present as devout Christian men. Both Mr Trump and Mr Turnbull have publicly stated they will prioritize Christian refugees over others.
In fact, in their very first telephone conversation together, Mr Turnbull congratulated Mr Trump for such an approach,
“We are very much of the same mind. It is very interesting to know how you prioritise the minorities in your executive order. This is exactly what we have done with the program to bring in 12,000 Syrian refugees, 90% of which will be Christians. It will be quite deliberate and the position I have taken — I have been very open about it — is that it is a tragic fact of life that when the situation in the Middle East settles down — the people that are going to be most unlikely to have a continuing home are those Christian minorities”. (Malcolm Turnbull 2017)
This is based in some measure on a belief that Christians are more persecuted than other religions, particularly in the Middle East. But the data doesn’t bear that out. While Mr Turnbull wants 90% of his refugee intake to be Christians (the actual figure is closer to 80%), the UNHCR says Christians comprise only 15% of total refugees from Iraq and less than 1% from Syria. And Human Rights Watch, while not denying that the church has been persecuted in Iraq and Syria, points out that “Muslims have overwhelmingly borne the brunt of most of the atrocities by ISIS and the Assad regime.”
It’s very hard to get away from the view that it is a form of state-supported prejudice against Muslims. Mr Trump’s proposed travel ban against certain Muslim-majority countries reinforces this. As concerning as it is for secular states to engage in this kind of prejudice, my other worry is that Christians are being infected by this prejudice, believing it actually honors God for us to show favoritism toward other Christians.
Who, then, is my neighbour?
A far more helpful passage of Scripture to consider in this discussion is another of Jesus’ parables, the Good Samaritan (Luke 10:25-37). The story is well known. A man is set upon by thieves, beaten to within an inch of his life, and left dying by the side of the road. Two fellow Jews – one a priest, the other a Levite – ignore the man, while a Samaritan – despised by the Jews – not only lends some assistance, but does so at great personal cost. The moral of the story: be like the good Samaritan.
Jesus told this parable in response to a man asking whether it was true that the Law of Moses required you to love your neighbor as yourself. When Jesus agreed, the guy, looking for a loophole, asked, “And who is my neighbor?” Jesus’ answer-in-the-form-of-a-parable is, quite simply, anyone you encounter who is in need.
It’s interesting that Ken Isaacs, the man currently in hot water about his nomination to the International Organization for Migration, currently works for Samaritan’s Purse. In Jesus’ story, the Samaritan’s purse was open to whomever was in need, not only his fellow Samaritans. As Christians we need to go back to the question of who is our neighbor, and also ask, what does it say about us if we’re only interested in saving our own kind?
Human rights lawyer with the Refugee Council of Australia, Asher Hirsch sums it up well:
“Our position is that refugees shouldn’t be selected based on religion, but that we should prioritise the most vulnerable (women and children, elderly, disabled, those at severe risk of harm where they are living, etc). This may be Christians but often won’t be”
Of course, we should want to help our sisters and brothers in Christ. But we also have a moral obligation to reject a policy that sees a secular state selecting refugees based on their religious beliefs. Today it’s Muslims who suffer from this favouritism, but a time might come when it’s Christians who are prejudiced against, and who could blame them if we looked around on that day and found our Muslim neighbors unwilling to help us.
(This article first appeared on Mike Frost’s website)