Neighbours and Life

The texts from the Roman Catholic Lectionary, today, challenge us to reevaluate our assessment of who we fail to treat as neighbours.

Care for our Neighbours

 

The Reading from the Book of Jonah tells of his deliverance to attend to the will of God.

* [1:1] Jonah, son of Amittai: a prophet of this name lived at the time of Jeroboam II (786–746 B.C.).

* [1:2] Great city: exaggeration is characteristic of this book; the word “great” (Heb. gadol) occurs fourteen times.

* [1:3] Tarshish: identified by many with Tartessus, an ancient Phoenician colony in southwest Spain; precise identification with any particular Phoenician center in the western Mediterranean is uncertain. To the Israelites it stood for the far west.

* [1:14] Aware that this disaster is a divine punishment on Jonah, the sailors ask that in ridding themselves of him they not be charged with the crime of murder. (Jonah, CHAPTER 1, n.d.)

The Response from Jonah is a song of thanksgiving.

* [2:3–10] These verses, which may have originally been an independent composition, are a typical example of a song of thanksgiving, a common psalm genre (e.g., Ps 116; Is 38:9–20). Such a song is relevant here, since Jonah has not drowned, and the imagery of vv. 4, 6 is appropriate. (Jonah, Chapter 2 |USCCB, n.d.)

In the Gospel of Luke, Jesus recalls the Greatest Commandment and presents the Parable of the Good Samaritan.

* [10:25–37] In response to a question from a Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the story of the good Samaritan. The law of love proclaimed in the “Sermon on the Plain” (Lk 6:27–36) is exemplified by one whom the legal expert would have considered ritually impure (see Jn 4:9). Moreover, the identity of the “neighbor” requested by the legal expert (Lk 10:29) turns out to be a Samaritan, the enemy of the Jew (see note on Lk 9:52).

* [10:25] Scholar of the law: an expert in the Mosaic law, and probably a member of the group elsewhere identified as the scribes (Lk 5:21).

* [10:31–32] Priest…Levite: those religious representatives of Judaism who would have been expected to be models of “neighbor” to the victim pass him by. (Luke, CHAPTER 10, n.d.)

Suzanne Braddock reviewed the cast of characters and asks:

Who do I see as the victim in my life, in today’s society? The homeless encampment I pass on my way to daily Mass? The woman refused care for her children so she can work to provide food for them? The one passed over for a job unjustly? The one shot in our society bent on revenge?

  Who do I see as the priest? The one to whom rules trump charity? (touching human or animal blood makes one ritually impure)

     Who do I see as the Levite? Probably the same rules held him back. What rules do I use to avoid acts of charity?

       Who do I cast as the Samaritan? Who do I see as “foreign, other, to be avoided, despised”?

         What figure in politics, my society, my religion could be cast as the victim, priest, Levite, or Samaritan?

A poor immigrant seeking safety is found bloody and near death by the side of the road. She looks dark-skinned, or maybe it’s just the blood. Too scary. I pass by. Don’t want to get involved. Miraculously, she rises, picks up her cross, looks at me with compassion, embraces me, and moves on. (Braddock, 2025)

Don Schwager quotes “God desires to be our neighbor,” by Augustine of Hippo, 354-430 A.D.

"God our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, 'As a neighbor and as one's own brother, so did I please' (Psalm 34:14 ). Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God's goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him. (excerpt from CHRISTIAN INSTRUCTION 33) (Schwager, n.d.)

The Word Among Us Meditation on Luke 10:25-37 asks who is the ultimate “Good Samaritan,” the greatest “neighbor” who tends to our wounds and rescues us at great personal expense?

It’s Jesus! Notice the delight Jesus takes as he describes the tenderhearted care the Samaritan lavishes upon the wounded man. He’s describing himself! Like the Samaritan, Jesus is eager to heal us. Undeterred by our condition, he tends our wounds, brings us to a place of shelter, and provides for our ongoing needs.

This is marvelous news! Jesus has not passed you by. So let him see your wounds. Allow him to wash you and heal you in his generous mercy. Receive his tender care. As you do, your heart will be filled with love and gratitude, and you will do just the thing that Jesus says will bring you eternal life: you will imitate your “Good Samaritan” and “go and do likewise” (Luke 10:37).

“Lord, thank you for not turning away from me. Help me to ‘do likewise’ and become a ‘neighbor’ to the wounded people around me.” (Meditation on Luke 10:25-37, n.d.)

Friar Jude Winkler notes that, in the first reading, Jonah is called to go to Nineveh, the capital of Assyria, a cruel conquer of Israel. God stopped the boat with a storm and they found Jonah responsible and he was thrown overboard and he was swallowed by fish and after three days vomited on the shore. The sign of Jonah is a three day “burial” like Jesus and also the immediate conversion that occurs in Nineveh. A scholar quizzes Jesus about the most important Law. Friar Jude connects the “Shema” cited by Jesus as heart to intelligence, being to our soul under attack, strength to physical possessions, and mind to conscience. and the Good Samaritan defines “neighbour” for the scholar. The Jerusalem to Jericho road is very dangerous. The Priest and Levite were afraid of ambush or ritual impurity. The hero, an impure Samaritan. is the true neighbour. Friar Jude underlines Jesus' recognition of the one with mercy. The Gospel of Luke reaches out to the anawim, the poor ones of Yahweh.

Fr. Mike Schmitz offers a brief recap of today’s chapter from Nehemiah, identifying the difference between those who were able to live in Jerusalem and those who were not. He explains the ancestral gifts that each tribe of Israel received and applies this concept to the vices and virtues of our families, as well as our freedom to adopt or reject them. Today we read from Nehemiah 11, Esther 8, 16, and Proverbs 21:17-20.

Fr. Richard Rohr, OFM, introduces Brian McLaren who reflects on Jesus’ Parable of the Rich Fool (Luke 12:15–21) as a critique of our reliance on money for security.

Every system of self-centered civilization with its barns and banks for hoarding will inevitably collapse, the story of the rich fool reminds us. Meanwhile, … the divine ecosystem of interdependence and sharing, the holy and harmonious arrangement of life in which wildflowers and ravens live and thrive … it goes on. That’s where to put your heart. That’s where to invest your inner energies:  

Do not be afraid, little flock, for it is your Father’s good pleasure to give you the kingdom. Sell your possessions and give alms. Make purses for yourselves that do not wear out, an unfailing treasure in heaven, where no thief comes near and no moth destroys. For where your treasure is, there your heart will be also [Luke 12:32–34]….

So, Jesus says, liquidate your capitol in the fragile, failing human system. Reinvest your energies in the larger-than-human system of life. That’s why loving your neighbors, especially your poor neighbors, is so important. Better to have less stored in your bank account and more given to those in need. Better to be poor in money and rich in generous relationships…. If you love God and neighbor, you love what matters … unlike the rich fool, who loved only himself and his money….  (Rohr, n.d.)

We seek the inspiration of the Spirit to translate the emphasis in Luke’s Gospel of Jesus call to be merciful and caring to the anawim to action in our environment.

References

Braddock, S. (2025, October 6). Daily Reflection October 6, 2025 | Creighton Online Ministries. Creighton Online Ministries. Retrieved October 6, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-october-6-2025 

Jonah, CHAPTER 1. (n.d.). USCCB. Retrieved October 6, 2025, from https://bible.usccb.org/bible/jonah/1?1 

Jonah, Chapter 2 |USCCB. (n.d.). Daily Bible Readings. Retrieved October 6, 2025, from https://bible.usccb.org/bible/jonah/2?3 

Luke, CHAPTER 10. (n.d.). USCCB. Retrieved October 6, 2025, from https://bible.usccb.org/bible/luke/10?25 

Meditation on Luke 10:25-37. (n.d.). Word Among Us. Retrieved October 6, 2025, from https://wau.org/meditations/2025/10/06/1402296/ 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved October 6, 2025, from https://cac.org/daily-meditations/redefining-security/ 

Schwager, D. (n.d.). Go and Do Likewise. Daily Scripture Net. Retrieved October 6, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=oct6 

Noticing our Neighbour

The texts from the Roman Catholic Lectionary today challenge us to look beyond our initial assessment of the needs of others and act as Jesus shows to bring love and support to our encounters.

Neighbours with Needs

The reading from the Book of Deuteronomy expresses compassion for the repentant.

* [30:14] In your mouth: that is, memorized and recited; cf. 6:7; 11:19. And in your heart: internalized and appropriated; cf. 6:6; 11:18. (Deuteronomy, CHAPTER 30 | USCCB, n.d.)

Psalm 69 is a lament complaining of suffering.

* [Psalm 69] A lament complaining of suffering in language both metaphorical (Ps 69:2–3, 15–16, the waters of chaos) and literal (Ps 69:4, 5, 9, 11–13, exhaustion, alienation from family and community, false accusation). In the second part the psalmist prays with special emphasis that the enemies be punished for all to see (Ps 69:23–29). Despite the pain, the psalmist does not lose hope that all be set right, and promises public praise (Ps 69:30–36). The Psalm, which depicts the suffering of the innocent just person vividly, is cited often by the New Testament especially in the passion accounts, e.g., Ps 69:5 in Jn 15:25; Ps 69:22 in Mk 15:23, 36 and parallels and in Jn 19:29. The Psalm prays not so much for personal vengeance as for public vindication of God’s justice. There was, at this time, no belief in an afterlife where such vindication could take place. Redress had to take place now, in the sight of all. (Psalms, PSALM 69 | USCCB, n.d.)

The reading from the Letter to the Colossians continues a Prayer for Continued Progress.

* [1:15–20] As the poetic arrangement indicates, these lines are probably an early Christian hymn, known to the Colossians and taken up into the letter from liturgical use (cf. Phil 2:6–11; 1 Tm 3:16). They present Christ as the mediator of creation (Col 1:15–18a) and of redemption (Col 1:18b–20). There is a parallelism between firstborn of all creation (Col 1:15) and firstborn from the dead (Col 1:18). While many of the phrases were at home in Greek philosophical use and even in gnosticism, the basic ideas also reflect Old Testament themes about Wisdom found in Prv 8:22–31; Wis 7:22–8:1; and Sir 1:4. See also notes on what is possibly a hymn in Jn 1:1–18.

* [1:15] Image: cf. Gn 1:27. Whereas the man and the woman were originally created in the image and likeness of God (see also Gn 1:26), Christ as image (2 Cor 4:4) of the invisible God (Jn 1:18) now shares this new nature in baptism with those redeemed (cf. Col 3:10–11).

* [1:16–17] Christ (though not mentioned by name) is preeminent and supreme as God’s agent in the creation of all things (cf. Jn 1:3), as prior to all things (Col 1:17; cf. Heb 1:3).

* [1:18] Church: such a reference seemingly belongs under “redemption” in the following lines, not under the “creation” section of the hymn. Stoic thought sometimes referred to the world as “the body of Zeus.” Pauline usage is to speak of the church as the body of Christ (1 Cor 12:12–27; Rom 12:4–5). Some think that the author of Colossians has inserted the reference to the church here so as to define “head of the body” in Paul’s customary way. See Col 1:24. Preeminent: when Christ was raised by God as firstborn from the dead (cf. Acts 26:23; Rev 1:5), he was placed over the community, the church, that he had brought into being, but he is also indicated as crown of the whole new creation, over all things. His further role is to reconcile all things (Col 1:20) for God or possibly “to himself.”

* [1:19] Fullness: in gnostic usage this term referred to a spiritual world of beings above, between God and the world; many later interpreters take it to refer to the fullness of the deity (Col 2:9); the reference could also be to the fullness of grace (cf. Jn 1:16).

* [1:20] The blood of his cross: the most specific reference in the hymn to redemption through Christ’s death, a central theme in Paul; cf. Col 2:14–15; 1 Cor 1:17, 18, 23. [Through him]: the phrase, lacking in some manuscripts, seems superfluous but parallels the reference to reconciliation through Christ earlier in the verse. (Colossians, CHAPTER 1 | USCCB, n.d.)

The Gospel of Luke presents the Parable of the Good Samaritan.

* [10:25–37] In response to a question from a Jewish legal expert about inheriting eternal life, Jesus illustrates the superiority of love over legalism through the story of the good Samaritan. The law of love proclaimed in the “Sermon on the Plain” (Lk 6:27–36) is exemplified by one whom the legal expert would have considered ritually impure (see Jn 4:9). Moreover, the identity of the “neighbor” requested by the legal expert (Lk 10:29) turns out to be a Samaritan, the enemy of the Jew (see note on Lk 9:52).

* [10:25] Scholar of the law: an expert in the Mosaic law, and probably a member of the group elsewhere identified as the scribes (Lk 5:21).

* [10:31–32] Priest…Levite: those religious representatives of Judaism who would have been expected to be models of “neighbor” to the victim pass him by. (Luke, CHAPTER 10 | USCCB, n.d.)

Gladyce Janky comments that the Samaritan only sees a person who is injured and might die without receiving help.  He listens to his inner voice, the one God planted in his heart, which moved him with compassion.

The Holy Spirit’s invitation to me is to be more attentive to God’s voice within me and to be a contemplative in action.

The wisdom of Sacred Scripture is timeless.  No matter what is happening in my life or the world, it continually invites me to new understanding and growth.  The invitation(s), and sometimes the challenge(s), are to see the reading within the context of today.  If I focus on the present and carefully listen, I have a much better chance of noticing what I have previously failed to see or hear and applying my new insights to be part of God’s plan of building a better world. (Janky, n.d.)

Don Schwager quotes “God desires to be our neighbor,” by Augustine of Hippo, 354-430 A.D.

"God our Lord wished to be called our neighbor. The Lord Jesus Christ meant that he was the one who gave help to the man lying half-dead on the road, beaten and left by the robbers. The prophet said in prayer, 'As a neighbor and as one's own brother, so did I please' (Psalm 34:14 ). Since the divine nature is far superior and above our human nature, the command by which we are to love God is distinct from our love of our neighbor. He shows mercy to us because of his own goodness, while we show mercy to one another because of God's goodness. He has compassion on us so that we may enjoy him completely, while we have compassion on another that we may completely enjoy him. (excerpt from CHRISTIAN INSTRUCTION 33) (Schwager, n.d.)

The Word Among Us Meditation on Luke 10:25-37 asks “Who do you think Jesus might feature if he were to tell you this parable?”

If this sounds too hard, know that Jesus is on your side. He wants to help you become more loving and more kind and forgiving toward everyone. So ask him, the One who loved his enemies perfectly, to soften your heart and move you to love just as he does.

“Jesus, teach me how to love all of my neighbors!” (Meditation on Luke 10:25-37, n.d.)

Friar Jude Winkler comments that the Deuteronomy passage describes the Law given by God to Israel as a great gift because it expressed what God wanted for his people and the ability to choose the way to live. The Letter to the Colossians proclaims that Jesus presents as Wisdom Incarnate as said about wisdom in the Hebrew Testament and also as creator of the spiritual beings and in this hymn Jesus is above all spiritual creatures. The head of the Body the Church is tied to the One who existed before creation. The blood of the Cross liberated us from slavery to sin. The Good Samaritan parable originates in the question of the Scribe. The mind is added to the Hebrew Testament  prescription to love God with whole heart, (intellect), soul, (in persecution), and strength (physical possessions) and mind, (conscience). Jews would pass through pagan territory rather than Samaria. The injured man was passed by the priest and the Levite, perhaps it was a trap? Or an impure body? Like the “good Taliban”? Great compassion Friar Jude asks “Who was the true neighbour?” and suggests anyone who needs us is our neighbour and all need the love of others to be healed.

Fr. Richard Rohr, OFM, reflects on spiritual transformation and the metaphor of moving from darkness to light. It seems that all of us are trying to find ways to avoid the mystery of human life—that we are all a mixture of darkness and light—instead of learning how to carry it patiently through to resurrection, as Jesus did.

There are no perfect structures and no perfect people. There is only the struggle to be whole. It is Christ’s passion (patior, the “suffering of reality”) that will save the world. Jesus says, “Your patient endurance will win you your lives” (Luke 21:19). He shows us the way of redemptive suffering instead of redemptive violence. Patience comes from our attempts to hold together an always-mixed reality. Perfectionism only makes us resentful and judgmental. Grateful people emerge in a world rightly defined, where even darkness is no surprise but an opportunity. (Rohr, n.d.)

We ask the Holy Spirit to guide our assessment of the needs of the people we encounter on our journey and motivate us to act with mercy and compassion in response to them.

References

Colossians, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved July 13, 2025, from https://bible.usccb.org/bible/colossians/1?15 

Deuteronomy, CHAPTER 30 | USCCB. (n.d.). Daily Readings. Retrieved July 13, 2025, from https://bible.usccb.org/bible/deuteronomy/30?10 

Janky, G. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved July 13, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-july-13-2025 

Luke, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved July 13, 2025, from https://bible.usccb.org/bible/luke/10?25 

Meditation on Luke 10:25-37. (n.d.). Word Among Us. Retrieved July 13, 2025, from https://wau.org/meditations/2025/07/13/1330763/ 

Psalms, PSALM 69 | USCCB. (n.d.). Daily Readings. Retrieved July 13, 2025, from https://bible.usccb.org/bible/psalms/69?14 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved July 13, 2025, from https://cac.org/daily-meditations/the-gift-of-darkness/ 

Schwager, D. (n.d.). Go and Do Likewise. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved July 13, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=jul13