by Orlando Morales Cintrón, Gordon-Conwell Theological Seminary
The historic Waiola Church and Hongwanji Mission are engulfed. Lahaina, Hawaii.
Matthew Taylor/The Maui News, via Associated Press
Migration is the movement of people from one place to another,[1] often for permanent or semi-permanent relocation.[2] The main motivation for migration is the search for a better life, although the reasons can be complex. Migration often has psychological effects, especially for Latino and Asian migrants in the United States, who face higher rates of distress and poor health.
Latino and Hispanic migrants are vulnerable to trauma, especially undocumented immigrants who face unique risks before, during, and after migration.[3] These risks include physical harm, sexual abuse, violence, and stress related to documentation, language, and cultural barriers. Forced migration, caused by political or life-threatening situations, leads to even higher rates of PTSD and anxiety. Once in the U.S., many migrants also face the fear of deportation. Between 2009 and 2016, 3 million immigrants were deported,[4] turning the hope for a better life into a nightmare. For some, migration is a divisive topic due to political or cultural differences. However, others see it as a reflection of God’s image in us—the God who migrated to our world through the Incarnation.[5]
Home: A Place of Belonging
In Christian theology, home is a place of belonging, essential to our relationship with God. In the Old Testament, the "Promised Land" symbolized hope, peace, freedom, and God's presence for the Israelites. In the New Testament, Jesus speaks of “many dwelling places”[6] in His Father’s house, symbolizing the eschatological hope for His followers. The language of home, tied to belonging and meaning, reflects a deep human longing—a theological truth. Jesus used this imagery to highlight the ultimate "home" in God’s Kingdom.[7]
While "home" and "house" are often equated, they are not the same. Home is more than just a physical structure; it involves psychological attachment, privacy, control, and warmth.[8] A true home fosters strong emotional bonds through family and social relationships. A house, while important, is only one aspect of the experience of home. Understanding this distinction is crucial when considering the grief and loss experienced by Hispanic migrants in Lahaina, Hawaii, following the fires. Losing their homes, jobs, and community highlights the emotional and psychological toll migration and displacement can take, emphasizing the deep sense of belonging tied to having a true home.
Migration, Fires, and Losing Home Again
On August 8, 2023, wildfires devastated Lahaina on Maui, Hawaii, destroying over 2,200 structures and causing $5.5 billion in damages,[9] making it the worst natural disaster in Hawaii’s history.[10] More than 100 lives were lost,[11] and the trauma is immeasurable. One Mexican migrant shared, "It’s sad when you realize that everything you built in 20 years is gone in the blink of an eye."[12] Lahaina’s population of 12,702 includes 13.1% Hispanic/Latino, with Mexicans being the largest group.[13] They have worked in Maui’s service industry since the 1800s when invited by King Kamehameha III.[14] Many have built a life far from home, but the fires destroyed not only their homes but their workplaces and communities. Preliminary reports indicate that 17% of affected households were Hispanic/Latino.[15]
Psychologically, these migrants face trauma from losing loved ones, homes, and livelihoods. The anxiety of relocation, financial struggles, and questioning God’s presence in their suffering contribute to their mental and spiritual distress. The concept of theodicy, as explained by theologian Daniel Castelo, reflects their struggle with divine justice in the face of suffering.[16] Integrative approaches to mental health, like Dr. Pablo Polischuk’s relational framework,[17]offer a path toward healing and transformation, aligning with Pentecostal theology’s hope in the Holy Spirit’s work.
The Spirit of Hope for the Houseless
Samuel Solivan offers a hopeful view of God’s orthopathic work in suffering communities. In his theology, he challenges the "Apathetic God" view, which claims divine immutability rejects God's capacity to suffer.[18] Solivan critiques this view, suggesting it is incompatible with God's compassion. Instead, he presents orthopathos— “liberating passion”—as God’s active empathy in the face of suffering.[19] Through the incarnation and the Spirit’s work, God’s compassion transforms grief into liberation.[20] Solivan's theology supports the healing role of the Church, which, empowered by the Spirit, offers belonging, comfort, and redemptive healing, as seen in the support provided to Hispanic families in Lahaina after the 2023 fires.
The church, empowered by the Holy Spirit, becomes a place of belonging, healing, and hope for those who feel houseless and in grief. For Hispanic migrants in Lahaina, it offers comfort, restoration, and community. Through faith, hospitality, and shared fellowship, the church transforms suffering into a source of liberation and hope.
ABOUT THE AUTHOR:
Orlando Morales Cintrón is a Puerto Rican living in Hawaii, happily married to Génesis Isaac De Leon. He hold a Master of Science in Psychological Counseling with a focus on Family, and is currently pursuing an Master of Arts in Theological Studies at Gordon-Conwell Theological Seminary. He serves as an Adjunct Psychology Professor at UNILIMI and was recently contracted as Adjunct Faculty at Chaminade University of Honolulu. In addition, he serve as a youth leader at IDDPMI Honolulu.
Footnotes:
[1] Daniel Montañez, “Introduction,” The Church and Migration: A Theological Vision for the People of God, ed. Daniel Montañez and Wilmer Estrada Carrasquillo (Cleveland, TN: Centro para Estudios Latinos Press, 2022),15.
[2] W.A.V Clark, Human Migration (Morgan Town, WV: Regional Research Institute, West Virginia University, 2020), 10. https://researchrepository.wvu.edu/rri-web-book/15/
[3] [3] Jacqueline M. Torres and Steven P. Wallace, “Migration Circumstances, Psychological Distress, and Self-Rated Physical Health for Latino Immigrants in the United States,” American Journal of Public Health 103, no. 9 (September 2013): 1619-1627. doi:10.2105/AJPH.2012.301195
[4] Linda Bucay-Harari et al., “Mental Health Needs of an Emerging Latino Community,” The Journal of Behavioral Health Services and Research 47 (2020): 389. https://doi.org/10.1007/s11414-020-09688-3
[5] Daniel Groody, A Theology of Migration: The Bodies of Refugees and the Body of Christ (Maryknoll, NY: Orbis, 2022), 14. eBook https://web-p-ebscohost-com.dtl.idm.oclc.org/ehost/ebookviewer/ebook/bmxlYmtfXzMzMTEzNzBfX0FO0?sid=c9251bc0-b0f4-4c47-9161-e01c427852ac@redis&vid=1&format=EK&lpid=navpoint10&rid=0
[6] See John 14:2 (NRSV)
[7] Sarah Hutt, “Land and Housing in the Bible,” From Houses to Homes: Faith, power and the housing crisis, ed. Angus Ritchie and Sarah Hutt (London, ENG: The Center for Theology and Community, 2016), 15.
[8] Benjamin R. Meagher and Alyssa D. Cheadle, “Distant from others, but close to home: The relationship between home attachment and mental health during COVID-19,” Journal of Environmental Psychology 72 (2020): 2, https://doi.org/10.1016/j.jenvp.2020.101516
[9] U.S. Fire Administration, “Preliminary After-Action Report 2023 Maui Wildfire,” fema.gov, https://www.usfa.fema.gov/blog/preliminary-after-action-report-2023-maui-wildfire/
[10] U.S. Fire Administration.
[11] Ibid.
[12] Isa Farfan and Didi Martinez, “Maui’s Latino community contends with destruction, grief and immigration fears after fires,” NBC News (August 23, 2023), https://www.aol.com/news/maui-latino-community-contends-destruction-220025467.html
[13] United States Census Bureau, “Quick Facts Lahaina CDP, Hawaii,” https://www.census.gov/quickfacts/fact/table/lahainacdphawaii#
[14] Farfan and Martinez.
[15] Hawai’i State Department of Health, “Maui Wildfires Public Health Rapid Needs Assessment Preliminary Report,” https://health.hawaii.gov/news/files/2023/10/Maui-Wildfire-RNA-Preliminary-Report.pdf
[16] Daniel Castelo, “Sin decir más de lo que deberíamos,” Teología Pentecostal Latinoamericana: Una Perspectiva Wesleyana de Verdades Reveladas, ed. Wilfredo Estrada Adorno (Garner, NC: Editorial UNILIMI, 2021), 127.
[17] Pablo Polischuk, El Consejo Terapéutico: Manual para Pastores y Consejeros (Barcelona, ESP: Editorial Clie, 1994), 53.
[18] Samuel Solivan, The Spirit, Pathos and Liberation: Toward an Hispanic Pentecostal Theology (Sheffield, ENG: Sheffield Press, 1998), 48-49.
[19] Solivan, 60.
[20] Ibid, 60.
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