DENVER – My mom captured pretty concisely the pain I know Marley and I have been feeling since our departure.
“It feels like someone has died,” she said, “it that’s kind of deep ache.” She added, after a short pause and a teary chuckle, “but you’re not really dead, so that’s good.
I couldn’t have said it better. It’s good – yes, in that nobody has died, but also in the larger sense that we are going down a path that has been prepared for us.
But it is so very painful.
I have moved more times than I can count at this point. Dozens of times. In the past six years alone, we have moved six times. I keep saying we should be better at it by now.
But this, by far, has been the very hardest move ever. But not because we’re still hopelessly disorganized, which we are, but because of who we are leaving behind. All those who’s make a what – a what that some might call community.
On the first morning of this trip I was up early writing in the small hotel lobby while Marley and the kids slept. A TV played in the corner. The big story of the day was about a 73-year-old man named Angel Torres who was hit by a car crossing a street in Hartford. The video showed him writhing in pain as cars drive around him. A scooter circles, eventually a crowd gathers but no one helps. Finally the police show up.
You can watch it here, but fair warning: it is distressing.
Anyway, one of the talking heads said this is what our country is becoming. “Everyone is turning inward,” she observed. “We are losing our sense of community.”
That may be true for much of the larger world, but one of the many good things I am taking with me from New Knoxville, is that it doesn’t have to be true everywhere. I have been thinking about that for days now.
And then we sat down in a beautiful cathedral in downtown Denver shortly after arriving on Sunday. And we inhaled the breath of fresh air that we desperately needed.
Peter Hiett has been one of our favorite teachers for several years. I have yet to listen to one of his sermons and not be moved and challenged and inspired.
And so it was not a complete surprise when the sermon began with the music of Mr. Rogers’ Neighborhood. And then the video of Mr. Torres emerged on the big screen TV up front as the music continued in the background. It was a jarring and disconcerting juxtaposition.
And then Peter began his teaching on the Good Samaritan.
The story, recorded by Luke, goes like this:
On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?"
The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."
So, we’ve got a “lawyer looking for loopholes,” Peter says, asking who is my neighbor? Who, exactly, must I love to be saved? It was the wrong question and Jesus doesn’t even bother to answer. He doesn’t even acknowledge it.
Peter noted that two things typically defined people in these days – how they dressed and how they talked. And Jesus describes this person laying naked and unconscious on the side of the road as basically a blank slate. It would have been impossible to know which group he belonged – Jew or Gentile, Roman or slave, friend or enemy – no way to tell.
And so then we have a leader of the religious establishment, a member of the upper class who was probably mounted and could carry the man to help, opting to do nothing.
And then along comes the Levite, of the tribe of Jews specifically tasked with serving the community. He couldn’t carry the man, but he could have at least rendered first aid. But he too walks on by.
Finally, the Samaritan comes along. During these times Samaritans were among the most reviled among the Jewish community. They were considered evil heretics and Jews prayed for their demise. Anyone hearing this story in the first century would know that for a Samaritan to ride into a Jewish town with a near-dead man on his horse, well, how much it would enrage the locals. They’d probably want blood. They’d probably want to make him a scapegoat.
All we know is that he does all he physically can while he is present to help. And then, just as he’s preparing to leave, maybe even facing an angry crowd outside, the Samaritan pays a price – any price necessary to take care of the wounded man. He covers the man’s debt. But then he says he’ll return. The Samaritan says he’s coming back.
“The Samaritan didn’t wait for us to become his neighbor,” said Peter, connecting the Samaritan directly to Jesus, “instead, he became our neighbor.”
The question isn’t who is my neighbor, what are the legal parameters that I must fulfill? The real question, rather, is who can I be a neighbor to? The difference is subtle but important. The first implies obligation, a legal duty, while the second is motivated out of eager anticipation.
Either way, the answer seems to be everyone.
At one point Peter said “Life is a body, a neighborhood of love, a community of love.” And it made me cry thinking of everyone back home and our neighborhood and our community of love. In some ways, it feels like we all found each other beside the road. I know I felt like each of our friends there at one point or another came alongside me when I was hurt and bleeding and naked and cleaned me with oil and wine.
Truth be told, Marley and I arrived in New Knoxville coming out of the most challenging time of our marriage. And each of you played such an important role in our healing, and ministering to our wounds.
Thank you for not leaving us by the side of the road.
For what it’s worth, Peter ended the sermon, as prayer and benediction with these words:
Don’t you want somebody to love?Don’t you need somebody to love? Couldn’t you love somebody to love? You better find somebody to love.
If those words sound familiar, or not, then you might enjoy listening to this… A song of worship never sounded better.