This story has many resonances. It encourages thinking about what it means to live in a way that follows God’s will. One way of knowing God’s will is to study scripture, and from this, as highlighted in the parable, we understand we need to love God and love our neighbour.
Interestingly, in the story the lawyer, a man soaked in deep knowledge of Jewish religious law and scripture, asks Jesus ‘who is my neighbour? ‘rather than, ‘how do I love my neighbour?’
The lawyer thinks that he knows what love means and believes there are groups of people for whom God’s love applies, (neighbours), and groups outside. Is it possible that many of us think of Gypsies, Roma, and Travellers as outsiders?
Amy-Jill Levine, writing in The Jewish Annotated New Testament (18) explains:
‘Priest and Levite indicate not an interest in purity but a point about community. Jews generally then, and now, fit into one of three groups: priests descended from Aaron; Levites from Levi (Aaron’s ancestor), and Israelites descended from children of Jacob other than Levi. Mention of the first two anticipates mention of the third. The parable shocks by making the third person not the expected Israelite but the unexpected Samaritan, the enemy of the Jews…
The lawyer asked,
‘who is my neighbour?’ Jesus reframes the question: more important than determining the difference between neighbour and stranger are the commandment to love both (Lev 19.18;34) and, more, to act in that love.’
Might a parallel shock for the Church of England be that Gypsies, Roma, and Traveller peoples can teach us new things about God’s love?
As we have campaigned for clear decisions supported by explicit strategy to realise the intentions of GS 2123 (Centuries of Marginalisation and Future Hope: Ministry and Mission among Gypsies, Roma, and Travellers) we have met resistance. This is especially so when we talk about the parts of the resolution relating to the use of church lands. The resistance usually stems from fear of the unknown; of being out of control; of being at risk of exploitation; of what the neighbours, parishioners, residents, and media might say; of insurance costs and potential damage. Such fear is different from a reasoned discussion of risk, and risk management.
In the parable of the Good Samaritan, the love shown is costly, risky, and unmeasured. It is not hard to imagine the same violent criminals still watching for more potential victims. The Samaritan gets deeply involved and in a personal way. There is no talk of ‘professional boundaries’ and he does not set financial limits on his care or involvement.
Gypsy, Roma, and Traveller peoples face many difficulties. Becoming informed of these and working with those affected to improve things is part of making known the good news of the Kingdom of God. Christian Roma people in Eastern Europe are showing the truth of this. (10,11).
