"Who Is My Neighbor?"

"Who Is My Neighbor?" | A Scriptural Reflection for Sunday, July 11, 2010 | Carl E. Olson

Readings:
• Deut. 30:10-14
• Psa. 69:14, 17, 30-31, 33-34, 36, 37, or Ps 19:8, 9, 10, 11
• Col. 1:15-20
• Lk. 10:25-37

Teachers sometimes say, “There is no such thing as a stupid question.” Their point is that if a student really wants to learn, he won’t mind asking questions that might appear silly to others, but are essential for him to comprehend the topic at hand. Having taught classes in various contexts, I know that I’ve never minded a “stupid” question, especially coming from someone who wants to know.

But one type of question that quickly gets under a teacher’s skin is the insincere question, which pushes an agenda based on the pursuit of power.

When the scholar of the law described in today’s Gospel reading addressed Jesus, it was not to seek truth, but to test the One who was—and is—Truth. Of course, the lawyer didn’t believe that Jesus was the Son of God; he saw Jesus as an opponent and a threat. His question about what must be done to inherit eternal life was not innocent; St. Luke’s choice of words clearly indicates hostility. And so the One who gave the Law (prior to becoming man) and who would fulfill the Law perfectly (after becoming man), was questioned by a lawyer who had scant interest in living the Law.

Jesus did what the greatest teachers do: He recognized the questioner’s intentions and forced him to play his hand by asking questions in return: “What is written in the law? How do you read it?” The lawyer, quoting from Deuteronomy 6:5 and Leviticus 19:18, answered correctly. But, again, he was not interested in the answer; instead he attempted “to justify himself.” Rather than love his neighbor—who, in that moment, was Jesus—he sought to test and trap Him.

The arrogance of the lawyer must have been readily apparent in his next, and final, insincere question: “And who is my neighbor?” That was a debated question among first-century Jews, with some accepting certain strangers and sojourners while many others showed no care and had no concern for those who were not a member of the Jewish community.

The parable of the Good Samaritan, which is found only in Luke’s Gospel, leaves such separatism in shambles. Jesus did not offer an abstract or technical argument, but presented a stunning, even scandalous, narrative that rendered the lawyer’s attempted trap useless. The victim in the parable was most likely understood to be a Jew, assaulted by some of the many highway robbers who often made travel perilous in Palestine. The priest and the Levite represented the leadership of the Jewish people. Because of their esteemed position and purity regulations—such as avoiding contact with a corpse—they severely limited their physical contact with others.

One shocking truth shown by the parable is that those who had a position of stature because of their relationship with the Law would go out of their way—by passing “on the opposite side”—to avoid helping a fellow Jew who was in severe distress. The other surprise is the response of the Samaritan, who, although having no obligation toward the victim, was “moved with compassion” and, in direct contrast to the priest and Levite, “approached the victim” and cared for him. The enemy and stranger, because of his compassionate response toward a fellow man, becomes a friend and true neighbor—as the lawyer admits.

In contemplating the allegorical meaning of the parable, St. Ambrose wrote that Jesus was the Good Samaritan. Just as the Samaritan went down from the heights of Jerusalem to the valley of Jericho, the Son of God “descended from heaven and became man; He became a neighbor by acceptance of our common feeling and kin by the gift of mercy.”

He came, as St. Paul wrote in today’s Epistle, “to reconcile all things for him, making peace by the blood of his cross.” In this way, He demonstrated that true power comes from humility, while true love is shown when we give ourselves for others, regardless of the cost.

(This "Opening the Word" column originally appeared in a slightly different form in the July 15, 2007, edition of Our Sunday Visitor newspaper.)

Comments

[Sandra Miesel]

A stained glass window in St. Patrick's Church, London OH pointedly depicts the Good Samaritan as Jesus.

[Christopher Lake]

My neighbor is anyone who needs my help that I am able to help. In this light though, I am haunted by the thought of a homeless man with whom I used to talk, periodically, when I lived just outside of Washington, D.C. He claimed to be a Christian but also seemed quite inebriated, sometimes, and he unrepentantly spoke of using pornography. What haunts me is this though-- one winter night, the temperature was going to be in the 20s. This man approached me and asked if he could spend the night at my apartment, as the weather that night would be fierce, and according to him, the shelters were even less safe than the streets.

I hemmed and hawed and finally said no-- partially because I lived, at the time, in a government-subsidized apartment building, and I knew that the manager would not want this man in the building and certainly not for an overnight stay in a resident's apartment. I also said no, though, partially because I wasn't sure what the man might do during the night, if I let him stay in my apartment. To this day, I fear that I failed to heed the call of Christ to house that man on that cold, freezing night. I don't post this comment looking for assurance that I did the right thing. I fear I did not.

[Brian J. Schuettler]

Here is one of the earliest interpretations of this story about the Good Samaritan. The writer was Origen of Alexandria (c. 185 AD – c. 254): “The man who was going down from Jerusalem to Jericho is Adam. Jerusalem is Paradise. Jericho is this world. The thieves are the forces of the enemy. The priest is the Law. The Levite is the prophets. The Samaritan is Christ. The wounds are disobedience. The horse is the body of Christ. The inn that is open to all who wish to enter is the Church. The two denarii are the Father and the Son. The inn-keeper is the pastor of the flock, whose duty is to care. The Samaritan’s promise to return indicates the Saviour’s Second Coming.” Origen was the father of the ‘Allegorical Method’, and this is an example of it at full strength. It may seem rather strained at times, but it represented a determination that the Scriptures would not remain dead on the page but would come alive in the present.

An even earlier writer, Clement of Alexandria (c. 150 AD – c. 215), also sees the Samaritan as Jesus: “Who can this neighbour be but the Saviour himself? Who but he has had pity on us as we lay almost dead from the dark forces of this world, with so many wounds, so many fears and passions, so much anger, so much sorrow, so much deception, so many deceptive pleasures? Jesus alone can heal these wounds.”

[MMP]

Brian, Your quote above, which also appears in a longer form on your blog, is the verbatim interpretation of the Good Samaritan from this website http://brianbarrons.typepad.com/my_weblog/.

Even if you are posting it for the purpose of information, given the fact that it is verbatim, I think that it is only fair that Fr. Barron be given credit for his work both here and on your blog.

[Brian J. Schuettler]

The quote is from a priest who I quote quite often, with his permission. If Father Barron has the exact quote on his site, then I suggest that he give proper attribution to that priest. Rather than embarrass anyone, you can send me an e-mail and I will give to you the name of the priest, not to mention, these are quotes from Church Fathers.

As for you, MMP, please know the details of what you are discussing before you discuss it. You obviously completely missed the point of the Good Samaritan...perhaps you are the Officious Samaritan.

[MMP]

Brian,

Okay, so some mysterious priest gave you a homily/reflection that spans about 500 words. And, in some miraculous way all the words that appear on your blog and here from that priest appear verbatim on the blog of a priest of a priest who happens to reside in China(Fr. Barrons).

That makes perfect sense to me!

[Brian J. Schuettler]

It makes sense to me, MMP. I am truly sorry you can't follow it since it is very straight forward. BTW, if you have something to comment inre my blog please comment AT my blog. That is the protocol, something you should know since you have an interest in other people's web efforts.

Thanks, Brian.

[Joe O'Keefe]

I understand the traditional perspective that the Good Samaritan is Jesus, as well as the concept that we should do as the Good Samaritan did. However, I also found a great challenge in looking more closely at the fact that the parable was told to answer the lawyer's question, "Who is my neighbor?" When, after the parable was done, Jesus asked, "Who, then, was the neighbor to the man who fell in among the robbers," our friend was unable to pronounce the name, "Samaritan." To me, this presents the challenge that MY neighbor is the person (or group) whose name I cannot bring myself to pronounce - because of my dislike or detestation of him/them. With this in mind, I am challenged to LOVE those whom I can't stand. With this, I am truly humbled and will have a challenge for my entire life.