A Theology of Immigration: “None of us have a permanent residence here in this world,” the Reverend Dan Groody says. (Jay Caspian Kang, February 3, 2026, The New Yorker)
These thoughts and the current battle over immigration brought me to the work of the Reverend Dan Groody, a Catholic priest and a professor of theology at Notre Dame, who spent years working in Latin America. In 2009, Groody published a paper titled “Crossing the Divide: Foundations of a Theology of Migration and Refugees,” in which he grappled with Imago Dei, the idea found throughout the Bible that human beings are created in the image and likeness of God. “On the surface it may seem basic to ground a theology of migration on imago Dei, but the term is often ignored in public discourse,” Groody writes. “Defining the migrant and refugee first and foremost in terms of imago Dei roots such persons in the world very differently than if they are principally defined as social and political problems or as illegal aliens; the theological terms include a set of moral demands as well. Without adequate consideration of the humanity of the migrant, it is impossible to construct just policies ordered to the common good and to the benefit of society’s weakest members.”
Last week, I talked with the activist Wayne Hsiung about some of the practical assets—physical infrastructure, collective belief—that religious communities bring to progressive activism. The point Hsiung made was that we cannot actually build movements without institutional support, which, at least in this country, still has to come from faith. My conversation with Groody was more philosophical, focussed on how we think, in the most foundational way, about other people, and how essential this is to political change. The transcript below has been edited for length and clarity.
the Reverend Dan Groody: I knew instinctively, as a pastor, that something of God was interwoven in their stories. And as I began to look even more closely to the Scriptures and other places, I recognized that Jesus himself was a migrant. Jesus himself was a refugee. In fact, I use this almost as the organizing understanding of God, who migrated to our human race, who in turn reconciled us to God, so that we can migrate back to our homeland and become naturalized citizens again in God’s kingdom, if you will. So there’s a way in which migration frames and can frame the whole understanding of the Scriptures from beginning to end. We come from God. We’re called to return to God. Migration is a metaphor that can be used to understand what it means to be human in this world. If that be the case, none of us are fixed or stayed and none of us have a permanent residence here in this world.
CROSSING THE DIVIDE: FOUNDATIONS OF A THEOLOGY OF MIGRATION AND REFUGEES (DANIEL G. GROODY, C.S.C., 2009, Theological Studies)
In the book of Genesis we are introduced to a central truth that human beings are created in the image and likeness of God (Gen 1:26–27; 5:1–3; 9:6; 1 Cor 11:7; Jas 3:9). This is not just another label but a way of speaking profoundly about human nature. Defining all human beings in terms of imago Dei provides a very different starting point for the discourse on migration and creates a very different trajectory for the discussion. Imago Dei names the personal and relational nature of human existence and the mystery that human life cannot be understood apart from of the mystery of God.
Lisa Sowle Cahill notes that the image of God is “the primary Christian category or symbol of interpretation of personal value.”21 “[This] symbol,” Mary Catherine Hilkert adds, “grounds further claims to human rights” and “gives rise to justice.”22 One reason why it is better to speak in terms of irregular migration rather than “illegal aliens” is that the word alien is dehumanizing and obfuscates the imago Dei in those who are forcibly uprooted. On the surface it may seem basic to ground a theology of migration on imago Dei, but the term is often ignored in public discourse. Defining the migrant and refugee first and foremost in terms of imago Dei roots such persons in the world very differently than if they are principally defined as social and political problems or as illegal aliens; the theological terms include a set of moral demands as well. Without adequate consideration of the humanity of the migrant, it is impossible to construct just policies ordered to the common good and to the benefit of society’s weakest members. The fact that in our current global economy it is easier for a coffee bean to cross borders than those who cultivate it raises serious questions about how our economy is structured and ordered.
