Readings: Deut. 30:10-14; Responsorial Psalm Ps 69:14 & 17,30-31,33-34,36ab & 37 (R.v.33) or Ps 19:8,9,10,11(R.9ab); Colossians 1:15-20; Gospel Luke 10:25-37.
Theme: Mercy through Charity As Recipe for Us Vs them Stereotype
Today’s gospel (Luke 10:25-37) presents us with the challenge of stereotype in society. We live in a society where people tend to treat us based on our sex, religion, race, social standing or political affiliation. Sadly, these stereotypes have sent many innocent people to their early graves.
In Nigeria, the Us Versus them stereotype takes the form of Muslim Versus Christian, Catholic Versus Protestant, Protestant Versus Pentecostal, Hausa Versus Igbo, Yoruba Versus Ijaw, North Versus South to mention just as a few. We are easily divided along religious, regional and ethnic lines. This ugly mentality blinds our sense of patriotism and nationalism. The situation gets worse to the extent that some cultures see themselves as superior to others - Just so, the Jews saw themselves in relation to others in Jesus’ time.
It was in an attempt to establish what I call “religious correctedness” in a society where Gentiles, or Non-Jews were tagged as “others” and subjected to all types of injustices that Jesus talks tough to a lawyer who came pontificating.
We are told that the lawyer stood up and put him to the test, saying: “Teacher, what shall I do to inherit eternal life?” Rather than giving him a straight answer, Jesus puts the parable of the Good Samaritan to him. The aim of the parable was to draw lessons of the true manifestations of neighbourliness in a culture where only a fellow Jew was considered a neighbour.
Perhaps the Lawyers’ question was prompted by a national-limitation which refused to see any neighbours outside the Jewish culture as a people. The lawyer’s first question was intended to "tempt" Jesus and also ascertain his orthodoxy or ability in matters of the law.
By that radical expansion of the scope of neighbourliness which Jesus demonstrated, he wanted his would-be followers to understand that the concept of neighbourhood goes beyond the Jewish culture. Jesus decided to lift the national-limitation which the Jews had put on their relations with others as a lesson to upcoming disciples.
Jesus’ mastery at tackling the situation revealed him as a new teacher who is sound in his view of the ethical obligations of the Law. It also discloses him as the inaugurator of the new and everlasting covenant of love which shall rule the world henceforth.
Jesus’ rejoinder came to the lawmaker as a thunderbolt – Jesus had turned the question the other way namely: “Whose neighbour am I?” rather than “Who is my neighbour?”
The Lord gradually led the legal luminary into understanding that love has no geographical boundaries and that human needs have nothing to do with proximity. It is safe to conclude that our neighbour is that person in trouble, that hungry man and that poor beggar. It is only when a throb of pity shoots through our hearts for the suffering brothers and sisters of Jesus that we can be said to be true neighbours to those we encounter on the road of life. As such, the following points are important for our reflection:
1. It is important to note that although the wounded man in the parable is presumably a Jew, the Samaritan did not ask where he comes from before he offered to help him.
2. The scandalous attitude of the Priest and the Levite who neglected the man in need as the parable discloses reveals the seeming divorce between religion and neighbourliness and the practical steps religious leaders must take in addressing human problems otherwise their gospel would become sterile.
3. We must learn to treat people based on our common humanity not based on race, class or religion because our humanness defines us more than other accidents of life.
4. Where life is involved, being legalistic, racist or self-righteousness is the height of insensitivity and hypocrisy.
5. Christ teaches us that neighbourly affection has nothing to do with nearness either to race or religion.
6. He also teaches us that sorrow, need, sympathy and help have no nationality.
7. It is instructive to also note that our love and mercy should be life-saving.
8. We must aim at fighting for our common humanity where there is famine, hunger, thirst, war and disease.
Beloved in Christ, our liturgy leaves us with this classical example of charity as a spiritual meal. In the parable of the Good Samaritan, we see how mercy emerges strongly as an ingredient of charity.
Coming at the heels of the Jubilee Year of Mercy inaugurated by the Holy Father, Pope Francis on 8 December 2015 through November 2016, this Sunday’s Liturgy provides us with a tapestry of spiritual insights meant for our good. In this Jubilee Year of Mercy, our mercy must be charitable.
To put the year in proper perspective, we could pin down a Mission Statement in the Extra-Ordinary Jubilee of Mercy based on Luke 4:18-19 from four perspectives namely; 1. Bringing glad tidings to the poor 2. Proclaiming liberty to captives 3. Recovery of sight to the blind 4. Letting the oppressed go free.
Our Vision for the Jubilee Year of Mercy should be: "To be advocates of God’s unfathomable mercies in thought, word and deed throughout the Jubilee Year in line with the mandate of the Holy Father” and in keeping with both the corporal and works of mercy.
Catholics must use this Holy Season to keep the traditional corporal works of mercy which are: To feed the hungry; give drink to the thirsty; clothe the naked; harbour the harbourless; visit the sick; ransom the captive and bury the dead.
We ought to also make visible the spiritual works of mercy namely; To instruct the ignorant; counsel the doubtful; admonish sinners; bear wrongs patiently; forgive offences willingly; comfort the afflicted and pray for the living and the dead.
The questions that to come to kind are: Have we been faithful to the above as well as the earlier mentioned Mission and Vision? Do we commit ourselves to a liberation programme at all levels like working to empower the poor, involving them in projects that will raise their dignity and give them a sense of self worth?
Are we bothered about setting captives, not just people in prison but people imprisoned by fear, enslaved by drunkenness, drugs, money, status, prejudices, self-destructive attitudes, free through redirecting them to the true image of God and what real religion is about?
Are we convinced that the gospel has a physical and spiritual liberating effect which only the Holy Spirit can help us achieve? Does the Church still pursue God’s preferential option for the poor and the marginalised or those who have little status in society?
We are challenged to embrace God’s mercy in all its ramifications especially ministering mercy to our brothers and sisters, as well as to those who do not belong to our clique?
It is up to us to come down from our high donkeys of pride and stereotype so as to make our hearts, our homes, our neighbourhoods and our Christian communities those Inns where all vulnerable people like orphans, widows, Internally Displaced Persons (IDPs), refugees, the sick, the lonely, the unloved, the imprisoned and the hospitalised will receive physical and spiritual care and support. At the end of time, the Master would like to know whether we were good Innkeepers. Have a great week ahead!
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