Sanctuary movement

Various denominations were involved, including Lutherans, United Church of Christ, Roman Catholics, Eastern Orthodox, Presbyterians, Methodists, Baptists, Jews, Unitarian Universalists, Quakers, and Mennonites.

Several prominent Sanctuary figures were arrested and put on trial in the mid-1980s, including its two "founders", John Fife and James A. Corbett.

Congress forbade foreign aid to countries committing human rights abuses, and at same time the U.S. provided funds, training and arms to the Salvadoran and Guatemalan governments.

Because admitting these governments' abuses would bar the U.S. from providing further aid, the Reagan administration instead argued that Central Americans were "economic migrants" fleeing poverty, not governmental repression.

Consequently, Central Americans stood little chance in the U.S. immigration system, where asylum is granted based on proof of "well-founded fear" of persecution.

Overall, the combination of economic exploitation, military support for repressive regimes, and restrictive immigration policies under the Reagan administration created a hostile environment for Central American migrants, forcing many to endure further hardship and uncertainty in their quest for safety and refuge.

This grassroots effort reshaped societal perspectives on immigration, highlighting the failures of existing policies and emphasizing the moral imperative to protect vulnerable populations.

These covenants, born out of collaborative efforts between local governments, civil society organizations, and communities, formalize commitments to support and integrate immigrants.

In essence, the sanctuary movement's legacy endures through the establishment of naturalization covenants, reflecting an ongoing commitment to building inclusive and welcoming communities for all.

In 1980, Fife, Corbett, Jim Dudley, and other Tucson residents began providing legal, financial and material aid to Central American refugees.

For others, such as Gary Cook, associate pastor of the Central Presbyterian Church in Massillon, Ohio, merely interacting with desperate families compelled conscientious response: "We're a very conservative group of folks politically.

With help from Padre Ramón Dagoberto Quiñones, the head priest at Guadalupe, they traveled a short distance across the border to the Sacred Heart Catholic Church, whose steeple was visible from Mexico.

Prospective candidates or families were matched by numerous factors with a community that was prepared to house them and assist them to make political statements by recounting their personal history.

The system was highly decentralized; despite the pre-organization, it was fairly ad hoc, and different groups found varying methods for providing publicity or secrecy as protection.

Once the refugees found safe haven in a Sanctuary, U.S. congregations, student groups and activists often invited Central Americans to share their beliefs and experiences with the community.

The following are some official statements issued by major denominations within the U.S.:[7] The Presbyterian Church: The Presbyterian Church recommends that 'That the General Assembly support congregations and individuals who provide sanctuary to asylum seekers as a way of showing Christian compassion for them and stressing the need for change in our government's policies and actions; and that other congregations be challenged seriously to take this stance.'

[8] From the late 1980s to the 2000s, there also have been instances of churches providing "sanctuary" for short periods to migrants facing deportation from Germany, France, Belgium, the Netherlands, Norway, Switzerland, Australia, the United States, and Canada, among other nations.

As movement member Mary Ann Lundy phrased it, "The idea comes from the original Judeo-Christian concept of Sanctuary, where persons fleeing the law could go to places of worship and be protected."

They employed First Amendment free exercise claims, arguing they were simply living out their faith by providing refuge to their fellow brethren in need.

Defendants referenced passages in the Old and New Testaments, such as Leviticus 19:34 ("The stranger who sojourns with you shall be to you as the native among you, and you shall love him as yourself) and the story of Exodus ("What answer is there for the envoys of the nation?

The court found eight movement members guilty on alien smuggling charges, but most received suspended sentences or underwent short house arrests.

Supported by the Center for Constitutional Rights, a broad coalition of eight religious organizations also eventually brought suit against the U.S. attorney general and the head of the INS.

Plaintiffs alleged, among other claims, that defendants violated domestic and international laws and movement members' First Amendment rights of free exercise.

Furthermore, many Congressional Democrats took up the cause of the Central American refugees—due in large part to the lobbying and publicity efforts of Sanctuary members.