If Trump Really Is My Neighbour, What Should I do?

Last Sunday, the Gospel reading was the parable of the Good Samaritan.  I am sure that you know the parable of Jesus where it is the despised Samaritan is the one who saves the traveller who is mugged on his journey ‘from Jerusalem to Jerico and fell among robbers who beat him and left him to die’ – to use the lyrics of the Medical Mission song, ‘Who is My Neighbour’. 

 

This opportunity for Jesus to tell the parable occurred when a lawyer tries to entrap him by asking him the question.  Jesus is confronted by the person who is a trained expert in the law of Moses. The "Lawyer" as the scripture calls him, isn't interested in learning about eternal life from Jesus at all. He hoped to use the law to set Jesus up. He figures this carpenter - from Nazareth no less - will make a fool of himself and possibly even incriminate himself by attempting to answer such a weighty question as... "What do I have to do to go to heaven?"

 

Jesus turns the lawyer’s technique back on him.  He responds to the question with a question.  Jesus lays a trap for him just as the lawyer attempted to do to Jesus.  Jesus plays to his pride and ego.  The lawyer responds, as it is an opportunity to show his knowledge of the law but not his wisdom. His answer in part quotes Deut. 6:5 along with Lev. 19:18 "You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself."  Jesus’ answer could have ended the encounter, “You have given the right answer; do this, and you will live.”  However, the lawyer being true to who he is, does not let it go – he cannot.  I believe that he does just what Jesus expects him to do.  He tries again to entrap Jesus - to show him up - to show those around him that he knows the law better than Jesus does.

 

This arrogance allows Jesus to draw him into Jesus’ world, away from legalism – legalistic interpretation of religion, that Jesus tries to show so many times and in so many ways, is not the way to understand God’s law.  In choosing the hero of the Good Samaritan parable, Jesus is setting a trap for all of us.  The Samaritans were neighbours and relations of the Jews.  They were sort of the black sheep of the family.  They were like someone who claims to be a cousin and is an embarrassment to the family. In Jewish eyes, Samaritans were half-breeds, ethnic traitors, and all-round black sheep of the Jews.

 

A Samaritan was not someone that they would expect to behave like an observant Jew who is called to treat others with charity.  Therefore, the lawyer cannot escape from the conclusion that Jesus forces him into. 

He cannot use his legal maneuvering to give an acceptable answer - acceptable in the eyes of his legalism.  It is the outcast that has acted as the neighbour.  It is the outcast that has fulfilled the law.  And here we come back to our response to the passage.  The plain sense of the text does not let us avoid Jesus’ message.  Jesus does not tell us that we must love our neighbour if that person is loveable and is someone we want to have as a neighbour.  We are to love the neighbour regardless of who he is.  He is the one who we would not normally associate with – whoever that is.   

 

So, today we Christians in Canada are faced with a rather awkward situation regarding our neighbour to the south.  There is no way that we can consider the leader of our closest neighbour, Donald J. Trump, to be a good neighbour.  So, can we ignore the lesson in the Good Samaritan Parable, and, as the commandment requires us, love our neighbour as ourselves?    Not loving my neighbour as myself because my neighbours are not particularly loveable is not fulfilling what Jesus requires of us.  We are to love the neighbour – I won’t say because he is unlovable but whether or not he is loveable. 

 

But, come on!  How can a Canadian love Donald Trump?  It really doesn’t seem possible.  But that is what we Canadian Christians and all Christians are required to do.  What then does it mean to love Donald J. Trump as a neighbour.  Well. I think it means that we don’t allow him to bully us.  We are not doing anything loving, to allow a bully, to bully us or others.  It is not good for either the bully or the bullied.  To allow the bully to continue to bully is to enable him or her to continue to damage his immortal soul.  We hear that friends don’t let friends drive drunk.  In that vein, friends don’t let friends bully friends or anyone else.    

 

So. Let us do all in our power to stand up to Trump as an act of love.  As they say, love is stronger than hate. 

 

 

Responding to Disaster part 2

Last week I introduced a summary of an address from a few years ago.  It was given by Rev. Dr. Lizette Larson-Miller, Professor of Liturgy at Huron University College.  Larson -Miller was the keynote speaker at the 2018 National Anglican and Lutheran Worship Conference.  As the “leader of the free world” has more than two years remaining in his term in the country directly south of us, a term which is defined by disasters, I believe that it is worthwhile offering this today.   Here is the conclusion of the summary of the address. 

At times, what is needed after disaster is a time of healing. However, Larson-Miller warned, “there’s a huge difference between Christian healing and ‘curing.’” While curing addresses symptoms, she said, healing is “always about wholeness”—mental, emotional, physical and spiritual.

Larson-Miller cautioned against blurring the lines between pastoral counselling and therapy. “Therapy, of course works towards diagnoses and treatment to solve [a] problem; prayer is not, first and foremost, problem solving…Therapeutic counselling is a separate field. Training in pastoral care does not automatically include expertise in psychiatry or psychology,” she said.

As Christians, she said, “What we have to give…is our presence, our time, our listening with the ear of our heart, the naming of the sorrow or the violence, praying to God for those who hurt, sacramental ministry and referral to other experts when that is needed.”

During a time of worship before the plenary session, conference attendees prayed through lighting candles and other activities. “Not all prayer is verbal,” Larson-Miller said.

One of the reasons theology can often be sidelined when responding to a tragedy is a reticence to talk about sin, said Larson-Miller.

Larson-Miller challenged conference attendees to identify and name the sins that lead to disaster. “The ancient tradition of the church of Christianity…is to talk about the solidarity of the suffering of Christ with the suffering of those who have been sinned against…who have been caught up into disaster.”

As an example, she led an ELCA prayer that names racism as a sin with tragic consequences.

“You can see, actually, the theological movement,” she said of the prayer, which begins by calling on God to forgive sins of racism and ends with asking God to “Empower us to speak boldly for justice and truth and help us to deal with one another without hatred or bitterness.”

Responses should still vary by context, Larson-Miller said. “Public rites of penance may be what’s called for. Sometimes…patience is called for. Sometimes claiming personal responsibility is what’s called for. Sometimes naming complacency in sin is called for.”

She also challenged churches to name “not just the evil we’ve done directly, but what’s been done in our name.” Like sin, evil has “fallen out of polite conversation,” Larson-Miller said, “But it is in the centre of many disasters to which we respond.” As an example of this complacency, Larson-Miller played a video showing the dire working conditions in mines where cobalt is extracted for use in smartphones.

Larson-Miller also reflected on a recent trip to visit the Swampy Cree in northwestern Manitoba. In a community plagued by suicide, poverty and violence, Larson-Miller was struck by how Indigenous Anglicans responded to these disasters. “I think one of the things that I learned, I’m still processing, is the hope that in all of this, it is God who gives us the ultimate victory over death, over suffering, over tragedies.”

A gospel jamboree, which Larson-Miller described as “not unlike an extended wake,” featuring songs, silence and testimony, is one response used by the Swampy Cree, which is intended to help heal the community. Another is a “Walk to Remember,” a “stational liturgy of mourning” in which sites of violence or suffering are visited. At each place, Scripture and prayers are read and Holy water is used. “Each place is restored, and in each place, evil is banished,” said Larson-Miller.

“Walking and praying and extolling God. It seems like a perfect response—a perfect Christian response—to disaster.”

At the root of all responses, Larson-Miller said, is “our hope in Christ.” All Christian liturgy must point to hope in God, “trust and faith, embedded in the love of God.

“This is not the same as resolving everything into a neat package…we often have trouble leaving things open. But the worship of God is always an acknowledgment of God as God; God with us, in whom we rest.”

May God be with us and walk beside us not only in times of disaster but also every day. 

 

Engaging the Bible

What do you make of that collection of stories, poetry, parables, prophecy, historical narratives, miracles, good works, wise words, and misanthropy and mayhem that is the Christian Bible?  Is it the literal word of God for you – which was dictated by God to the scribes who put it together into what is considered the canon – the official collection of God’s word of the Christian Church.  It is actually sixty-six or more books (depending on the version) which have been brought together in what is called the Holy Bible by Christians. 

Take a moment and reflect on what how you understand it and what it means to you.  Is it holy scripture which was delivered verbatim from God to those who recorded it?  Is it the inspired word of God – if so, what does it mean to be inspired?  Is it just a book that records myths and legends as well as attempts to explain how the world began and how people have tried to understand what or who they identify as God or the gods interact with them and the world?  Those are just a few ways that the Holy Bible is understood by people today.  Northrop Frye, the great Canadian literary critic considered the bible to be the Great Code which has had a foundational influence on the literature and culture in the Western World.

The Bible has been used and misused by those who hold it to be the word of God.  Sometimes the canon is used as cannon fodder.   Pause and consider how you use it?  Do you have passages and saying and stories that you were taught in Sunday School that come to mind in particular circumstances.? Do you draw unconsciously on the bible stories such as David and Goliath when you are faced with an insurmountable challenge?  Do you think of one of the parables of Jesus such as the Good Smartian when faced with someone asking for a handout on a street corner?  Are you the older son or daughter who has the irresponsible younger sibling who is not behaving as you think they should?  Do you pull out a particular passage which justifies what you want to do or to justify a particular attitude you have – what’s your attitude to the truckers’ “freedom” protest in Ottawa.  How does that fit with the commandment for Christians to love our neighbours? 

Yes, the Holy Bible can be all things to many, if not all people - at least unconsciously if not consciously.  If we Christians want to take the Bible seriously, we need to engage with it and not just take it as it has been presented to us – however that is.  Brian McLaren, a Christian theologian, teacher, and author addresses how we might do this as noted by Richard Rohr:

Brian McLaren suggests that God’s revelation through the Bible comes from the ongoing dialogue and relationship the Bible inspires between God and ourselves. He teaches:

To say that the Word (the message, meaning, or revelation) of God is in the biblical text, then, does not mean that you can extract verses or statements from the text at will and call them “God’s words.” It means that if we enter the text together and feel the flow of its arguments, get stuck in its points of tension, and struggle with its unfolding plot in all its twists and turns, God’s revelation can happen to us. We can reach the point that Job and company did at the end of the book, where, after a lot of conflicted human talk and a conspicuously long divine silence, we finally hear God’s voice. . . .

Whatever your understanding of the Bible, it is worth exploring with an open and discerning mind which is what I believe God has given each of us.  Something that is worthwhile to read on your journey.  Blessings.