I Was a Stranger and You Did Not Welcome Me: Civil Liberties and Hospitality

At present, U.S. security policy is largely committed to an unceasing war on terrorism, reconfiguring our relationship(s) to the rest of the world. A steady impact on our lives is also felt here at home.

For Anabaptists, the notion of relating to the rest of the world is not limited to the relationships between nation-states. It is indeed the relationships between people that are valued by members of faith communities. Those relationships are now disrupted and altered by changes in security policy.

Another theme in the Old Testament is mercy for the offender. After the first recorded murder, God grants protection to Cain, the murderer (Genesis 4). Cities of refuge were sanctuaries where the guilty could escape the revenge of the victim's family (Numbers 35, Deuteronomy 4 and 19, Joshua 20). The themes of Deuteronomy 32:35 ("To me belong vengeance and recompense") and Leviticus 19:18 ("You shall not take vengeance… but love your neighbor as yourself") recur frequently in the Old Testament.

Government is both a servant and an authority. It will ask many things of us. In many of its efforts, we are asked to join or go along. Still, one modern rationale for democratic government is its role to preserve, protect, and promote civil liberties. Civil liberties include freedom of speech, freedom of religion, and freedom that comes from due process under law -- fair treatment by authorities.

The erosion of civil liberties can occur through a series of government actions or laws. Authorities try to preserve peace and order while grappling with the threats of violence and fear.

A lack of accountability and public disinterest also causes the erosion to grow. Many U.S. Americans may take their civil liberties for granted, believing these privileges will never be taken away in one particular action or moment. However, these privileges are important for another reason. Speech, religious conviction and a peaceful society, in part, through law, are some of the things that allow Mennonites from various walks of life to practice hospitality.

Hospitality has within its base the Latin word, hospes -- "guest, visitor or stranger." Mennonites practice it on many levels. Their actions recognize special needs, but are also offered without one's social status meriting undue favor. Mennonite practice goes beyond borders, welcoming immigrants, refugees, students, asylum seekers, visitors and even "enemies."

Efforts of hospitality can establish understanding, relationship, mutuality and eventually love and peace. They are the signposts of God's reign. Yet authorities and sectors of the public offer a contrary message that strangers are to be feared. They may be the agents of danger and violence. So we, as a nation, tighten our ranks, take precautions and even go on the "offensive."

One policy response has been the USA PATRIOT Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act). This law and other administration actions has minimized judicial supervision of law enforcement surveillance and can enable: secret "sneak and peek" searches of dwellings without residents' knowledge; designation of certain domestic groups as terrorists, and government scrutiny of library records and book purchases. Follow-up proposals would further extend these actions and even call into question the status of citizenship for many persons.

In addition, changes in domestic investigation guidelines have reduced the limits of surveillance on religious groups and legitimate political activity. Computers and records have been taken from investigated mosques in Virginia. News media has revealed that the FBI has been monitoring war protest groups and issued an advisement to 15,000 law enforcement agencies in a weekly bulletin. Another FBI bulletin advised law enforcement to be wary of -- probably during searches -- persons who have almanacs (unspecified) because of their usefulness for "target selection and pre-operational planning."

In a democracy, is the public to have no role in defining the security it needs? There are, of course, related issues of needed expertise and trusting authorities. Still, the current is strong against expressing concerns and reservations about what measures should be taken. Intimidation abounds. Some policymakers have questioned others' loyalties. Fear permeates the public. Quick resolutions and actions seem quite attractive. Often they are attached to the easiest means -- for example, the use of stereotyping. Even our use of everyday language, thought and routines have changed under color-coded threat advisories. Our psyches and spirit can be affected.

A question arises: Is the church tethered to the new changes in U.S. security policy? Mennonites in the face of power and authorities may resonate with the Israelites' feeling: "to ourselves we seemed like grasshoppers, and so we seemed to them" (Numbers 13:33). Yet, hospitality -- our actions and voices -- may be interpreted as advocacy. Immigrants, refugees, students, asylum seekers and visitors may be further perplexed as to how people in the United States will welcome them. Opportunities are lost to transform "enemies" through peaceable means, not by force.

In the past, moral and prophetic leaders like Martin Luther King, Jr. and Dorothy Day were subject to intimidation and persecution. They simply, yet profoundly, advocated for the welfare of others and engaging "enemies" differently. And so we too are called to do the same. "Trust in the Lord, and do good; so you will live in the land, and enjoy security" (Psalm 37:3). Hospitality is part of "doing good." The challenge and opportunity before believers in Christ is not to gain security for ourselves only, but to seek peace for everyone.

In contrast to the church, governing authorities of the world have been instituted by God for maintaining order in societies. Such governments and other human institutions as servants of God are called to act justly and provide order. But like all such institutions, nations tend to demand total allegiance… Even at its best, a government cannot act completely according to the justice of God… As Christians we are to respect those in authority and to pray for all people, including those in government… We may participate in government or other institutions of society only in ways that do not violate the love and holiness taught by Christ and do not compromise our loyalty to Christ… We also witness by being ambassadors for Christ, calling the nations (and all persons and institutions) to move toward justice, peace, and compassion for all people. --from the Confession of Faith in a Mennonite Perspective, Article 23

• What is your understanding as to how Mennonites regard civil liberties, personal freedoms? What is the role of government to preserve those liberties or freedoms? Do you think there are any circumstances in which government should limit those freedoms?
• Is there such a thing as prophetic, constructive dissent under these circumstances? How may we participate in government or other institutions? How are authorities called to act justly? Would we be willing to stand with the accused and oppressed?
• Is there a way to notice how changes in civil liberties policy have impacted you, your community or other people near you? What would help sustain a common feeling of safety and security? What role does prayer play?
• How is servanthood understood for government and for us as Christians? What should the government do to promote peace, security and safety within the United States? What should we do? Note: Hospitality is mentioned in Romans 12, not far from Romans 13.