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Bible Reflections View Comments

Our Neighbors Aren't Always Like Us
By Diane M. Houdek
Source: Bringing Home the Word
Published: Sunday, July 14, 2013
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Our summer is still marked by reminders of the Boston Marathon bombings, just three months ago. One of the side stories that emerged was the difficulty in finding a place to bury the body of Tamerlan Tsarnaev, the older brother suspected in the bombings. Martha Mullen, in Virginia, heard about the problem and contacted several Islamic funeral organizations in her area and they agreed to work with her to see that he was buried properly. They, too, had been concerned.

In an interview with NPR, Mullen said, “Jesus tells us to—in the parable of the Good Samaritan—to love your neighbor as yourself. And your neighbor is not just someone you belong with but someone who is alien to you. That was the biggest motivation, is that, you know, if I’m going to live my faith, then I’m going to do that which is uncomfortable and not necessarily what's comfortable.”

Jesus’s listeners would have considered Samaritans to be enemies and heretics. The Samaritans, for their part, would have resented the Jewish majority. They reflected an ethnic and national bias that colored their perspective and their expectations. Both sides most likely caricatured the other. For Jesus to make a Samaritan the hero of is parable was unthinkable. But he did it to make the point that to be a neighbor to others, to love our neighbors as ourselves, we need to show mercy and compassion to anyone in need.

If the Samaritan is the last person the audience would have expected to be the hero, the priest and the Levite, committed to serving God, might have been the first. Scholars have long speculated about why they passed by the beaten man without stopping to help. Generally, the conclusion is that they were on their way to the Temple and were concerned about maintaining ritual purity. Touching an injured or dying person would have kept them from their duties according to the law. This drives home the point Jesus makes again and again the Gospels: Compassion always trumps legalism. Elsewhere in the Gospels, he quotes the prophet Hosea, “It is mercy I desire, not sacrifice.”

We can say that we don’t want to reach out to the neediest among us, but we can’t say that the Gospel does not call us to do exactly that. We can list reasons why terrorist and murderers should be outside the bounds of common human decency, but we do not have the right to place them outside God’s infinite mercy. Whether we fear for our safety, our reputations, our health, or our pocketbooks, we have to live with the knowledge that in so far as we are unable to overcome that fear, we will be limited in our growth toward holiness.

For most of us, our parish communities are filled with people who look like us and talk like us and share our social and cultural values. We avoid certain parts of town, the places where “those people” live. We judge people on the news, especially if they’re not “one of us.” It can be difficult to break out of this comfort zone.

Maybe the place to begin is to make an effort not to look the other way. As we learn to see the need and the suffering around us, we will discover ways to help alleviate that suffering. Our first efforts to help may seem small and insignificant. But if we persist, we might be surprised at where the Spirit leads us.



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Augustine of Canterbury: In the year 596, some 40 monks set out from Rome to evangelize the Anglo-Saxons in England. Leading the group was Augustine, the prior of their monastery in Rome. Hardly had he and his men reached Gaul (France) when they heard stories of the ferocity of the Anglo-Saxons and of the treacherous waters of the English Channel. Augustine returned to Rome and to the pope who had sent them—St. Gregory the Great (September 3 )—only to be assured by him that their fears were groundless. 
<p>Augustine again set out. This time the group crossed the English Channel and landed in the territory of Kent, ruled by King Ethelbert, a pagan married to a Christian, Bertha. Ethelbert received them kindly, set up a residence for them in Canterbury and within the year, on Pentecost Sunday, 597, was himself baptized. After being consecrated a bishop in France, Augustine returned to Canterbury, where he founded his see. He constructed a church and monastery near where the present cathedral, begun in 1070, now stands. As the faith spread, additional sees were established at London and Rochester. </p><p>Work was sometimes slow and Augustine did not always meet with success. Attempts to reconcile the Anglo-Saxon Christians with the original Briton Christians (who had been driven into western England by Anglo-Saxon invaders) ended in dismal failure. Augustine failed to convince the Britons to give up certain Celtic customs at variance with Rome and to forget their bitterness, helping him evangelize their Anglo-Saxon conquerors </p><p>Laboring patiently, Augustine wisely heeded the missionary principles—quite enlightened for the times—suggested by Pope Gregory the Great: purify rather than destroy pagan temples and customs; let pagan rites and festivals be transformed into Christian feasts; retain local customs as far as possible. The limited success Augustine achieved in England before his death in 605, a short eight years after he arrived in England, would eventually bear fruit long after in the conversion of England. Augustine of Canterbury can truly be called the “Apostle of England.”</p> American Catholic Blog When we go through pain it is easy to feel abandoned or forgotten, but suffering doesn’t mean God doesn’t love us, He does. Even Jesus suffered, and He was completely without sin.

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