In this thesis I develop a theological ethics of migration that is attentive to the contemporary global crisis of human migration. Using the fourfold sense of scripture, with particular attention to allegory, as reclaimed from patristic and medieval exegesis by Henri de Lubac, I investigate four biblical narratives that I will show are paradigmatic of biblical approaches to the treatment of migrants. These narratives include Exodus, the Book of Ruth, and the parables of the Good Samaritan and the Prodigal Son. I present an in-depth exegesis of these narratives as vital theological and ethical sources for addressing the contemporary migration crisis. The core claim I advance in this thesis is that migration is theologically significant for Christians because loving aliens is commended throughout scripture and the theme of hospitality to migrants is central to the prophetic witness of the Church to the nations. Refugees and migrants reveal the interconnected nature of the contemporary world, and I argue that the millions of people who are currently on the move from their home nations are not only an urgent humanitarian challenge to the global community, but an ethical and theological litmus test of contemporary global civilization. The existence of so many migrants and refugees in a global civilization divided into bordered nation-states, which is also daily joined by movements of people and goods in planes, ships and trucks, reveals inconsistencies in modern political conceptions of the nation-state and of the rights of citizens. I argue that longstanding theological traditions that speak of Christians as wanderers and aliens provide a valuable source for addressing and repairing these inconsistencies. In Part I, I address the politicization of migration and modern contradictions that arise between migration law and globalization, such as territorial sovereignty and economic liberalism, and I identify vestiges of social contract theories arising before and during the Enlightenment as preventing migration from being addressed in ways that acknowledge basic and profound truths about the interconnected nature of the world. I argue that without addressing these underlying issues, migration will remain an ongoing political and humanitarian problem. In Part II, I engage in biblical exegesis to develop ethical claims for Christians and the Church, and address the underlying issues identified in Part I. I will argue that the exegesis of these biblical narratives reveal that aid, care and rescue of migrants, even to the point of self-sacrifice, present contemporary Christians and others with the opportunity to rediscover the meaning of justice and citizenship on an interconnected planet.

[pt] Em Uma teologia de fronteira: a missão da Companhia de Jesus junto aos migrantes e refugiados, procuramos mostrar a evolução do conceito de missão na fronteira dentro da Companhia de Jesus e como ela enxerga hoje essa missão. Inicialmente, fizemos um trajeto pela história das Congregações Gerais da Companhia, desde o Vaticano II, para, em seguida, analisarmos a eclesiologia do papa Francisco, jesuíta, a fim de mostrar nela a influência da visão inaciana de missão. A partir daí, estabelecemos um paralelo entre as opções missionárias do papa e as da Companhia. Devido à urgência do tema, analisamos apenas a fronteira caracterizada pelo drama dos migrantes e refugiados. Francisco trouxe a questão dos migrantes e refugiados para o centro do pensamento da Igreja e a Companhia de Jesus tem priorizado a ação junto a esta fronteira, através do Serviço Jesuíta aos Refugiados, fundado pelo padre Arrupe em 1980. Para o papa, não existe crise de refugiados e sim uma crise de solidariedade, de recusa de homens e mulheres em abrir suas portas a estes irmãos necessitados. Por isso, ele nos conclama a acolher, proteger, promover e integrar estas pessoas, através de uma cultura do encontro no lugar da globalização, da indiferença e das políticas de rejeição e medo. Da mesma forma, a Companhia de Jesus entende hoje sua missão junto a esta fronteira através do SJR como uma oferta de esperança para as pessoas em total desemparo, como resposta a Jesus Cristo, que disse: Eu era estrangeiro e vós me acolhestes (Mt 25,35). Para concluir, fizemos uma leitura teológica do percurso por nós empreendido, buscando responder à pergunta de Deus em Gênesis 4,9: Onde está o seu irmão? / [en] In A theology of frontier: the Society of Jesus mission towards migrants and refugees, we intend to discuss how the Jesuit concept of frontiers of mission evolved over time and how the Society of Jesus understands it nowadays. First, we studied the history of its General Congregations since Vatican II. Then, we analyzed how Pope Francis s vision of mission, as a Jesuit, influences his ecclesiology. From this point on, we established a parallel between the pope’s missionary choices and those of the Society of Jesus. Due to the urgency of the matter, we focused our analysis only on the work of Jesuits with migrants and refugees, their most dramatic frontier. Pope Francis brought the issue of migrants and refugees to the center of the Church concerns and the Society of Jesus has put special emphasis on their actions with this frontier through the work of the Jesuit Refugee Service (JRS), founded by Father Pedro Arrupe in 1980. For the pope, there is no such thing as a refugee crisis. Actually, according to him, the world is facing a solidarity crisis when men and women refuse to open their doors to their brothers in need. That is why he urges all of us to welcome, protect, promote, and integrate those in need and by doing this replace the globalization of indifference and the politics of rejection and fear by the culture of encounter. Similarly, today, the Society of Jesus understands his mission in this frontier, by means of the work of the JRS, as an offer of hope for those who have been abandoned by all, as an answer to Jesus Christ words I was a stranger and you welcomed me (Mt 25, 35). As a conclusion, we look at the path we have covered in this work from a theological perspective as we try to answer God s question in Genesis 4, 9, Where is your brother?