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Research on migration and religion reports the significance of religion to migrants, particularly those who self-identify as religious. In particular, migrant churches have served as a sanctuary, a venue for social networking, and a community supportive of migrants’ wellbeing, to name a few things. However, migrant churches are also criticized for the possibility of becoming instruments of control over migrants. Heeding Boccagni and Hondagneu-Sotelo’s invitation to use the “homemaking optic” to inquire into the experience of integration of migrants, this paper analyzes how migrant churches foster migrants’ becoming at home in the receiving societies using Philippine migrant communities as a case study. Data is gathered through semi-structured interviews with ministers and pastoral workers in migrant churches. The qualities that characterize their homemaking through belonging to and serving in a migrant church are “identifying with each other”, “creating a shared space”, “advocating for migrants’ rights and welfare”, “sharing resources”, and “adjusting to the receiving society”. The homemaking optic shifts attention towards the subjective realities of migrants against the background of various inequalities that present homemaking as a struggle for many. Migrant churches, through their values, beliefs, and practices, foster an atmosphere that welcomes, supports, encourages, and accompanies migrants towards becoming at home in the receiving country. Using practical theologian LaMothe’s three “dialectical pairs of personal knowing” proposed to underpin just care relationships, I present how migrant churches become communities of care when members, as care receivers, are recognized as they are and whose real “needs and desires” are acknowledged. In this study, the essential role of migrant churches in migrants’ homemaking is examined, emphasizing the notion that churches function as communities of care as they acknowledge the identities, subjectivities, and agency of their members.