Tag Archives: spirituality

Advent: Waiting With Hope

One of my favorite lines in the Psalter says “I was too troubled to speak” (Ps 77:4, NIV). It’s a line that has resonated with me for seventeen years, ever since that doctor in the emergency room pronounced Kenny dead. For I still know not the words that adequately describe losing my son.

In my lament, I ask how can it be that my son is dead? Why did God allow this child to be conceived and born only to die three days later? Where was God throughout those nine months as my wife and I prayed so fervently for the well-being of our son? Why did God not heal Kenny when the doctors were attempting to resuscitate him? Has God even heard my cries begging aloud for him to help my son? Yet God did not answer… Why?

Seventeen years later, I’ve certainly processed through these questions of lament. I seem to think I can answers them, at least in part, as abstract theological inquiries, though that offers little, if any, comfort. Perhaps I can even answer some of those questions in a pastoral manner that gets at the heart level.

Maybe.

But even then, these answers don’t assuage the grief and pain of such a loss like this. As a believer committed to following Jesus, all I am left with is the hope that one day God is making all things new. So I hope for the day of salvation when death will be no more, when the grief and pain is consumed in the fulfillment of redemption, when the tears and disappointment are gone, when the blessing of joy and peace are forever lived in the presence of the Lord, when the sting of death gives way to the victory that we will forever share in with the Lord.

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This promise of hope is one of waiting. It is to look upon a distant bright star showing forth among clouds of darkness, with an anticipation veiled by tears. This is advent hope.

For four-hundred years after being exiled into Babylonian captivity ended, Israel waited for the day of the Lord. That’s four hundred years of waiting. At the time, they weren’t sure when that period of waiting would end and that is what makes waiting with hope so difficult.

The season of Advent is upon us again. We celebrate Advent knowing that the Lord has come. God came into our world in the person of Jesus, born as a baby destined to suffer a humiliating death on the cross so that he could take his life up again in resurrection and thereby save us all from the sting of death, our sins. While we have this assurance of hope, by faith we still wait for it as the day when salvation will be fully realized. Until then, what we have is hope. So we wait with hope.

Waiting with hope isn’t so easy. It’s never so easy and the hope we have doesn’t negate the darkness of silence that we live with as we wait. So what can we do? Wait! And don’t look pass the darkness by For as the great hymn Be Still, My Soul reminds us, the mystery of our hope is known as we wait in the darkness.

Be still, my soul when dearest friends depart
And all is darkened in the vale of tears
Then shalt thou better know His love His heart
Who comes to soothe thy sorrow and thy fears
Be still my soul the waves and winds shall know
His voice who ruled them while He dwelt below

The Witness of Preaching The Word.

If you’re a pastor then one of your responsibilities likely includes some preaching and the same is true for me. You may not preach every Sunday or maybe you’re a student pastor who speaks at a gathering of high school students every month. Whatever your role as a pastor among your church is, you understand the importance sharing a word from God in the scriptures when the time comes. As the apostle Paul says, “Preach the word…” (2 Tim 4:2).

preachingWhen it comes to preaching, most of us understand the importance of preparation. We’ve read a few books on the subject of homiletics, we’ve learned the skills of exegeting a biblical text and reflecting theologically on that text. More importantly, we know that tending to our own faith is important if we are to preach from a life of authenticity. That is, we know that we must be disciplined in living as a follower of Jesus ourselves if we are going to preach messages that ultimately are asking people to place their trust in Jesus and follow him.

That’s all good and I don’t want to diminish the importance of sermon prep and tending to our own faith at all. However, I do want to talk about another aspect of good sermon prep that doesn’t seem to get as much attention. I’m talking about the being with other people, which is both very pastoral and, as I will try to explain, necessary for good preaching.

In his book Faithful Presence, David E. Fitch writes about the way God is present in the world and the church is the people whom God works through to make his presence known. That’s because the presence of God isn’t aways obvious and so “he requires a people tending to his presence to make his presence visible for all to see” (p. 27). Later in the book is a chapter devoted to the discipline of preaching and a part of that chapter is about the preacher.

The preacher must not stand over the community but must stand as one among the community being present to the people in the community’s midst, for it is in this space that Jesus is found. From this posture comes the practice of proclamation. This is not a rhetorical performance. This is proclamation of the gospel for the people gathered in Christ’s name in this space and in this time (p. 100).

In times where we hear too many stories of pastors who stand over the people as authoritarians because they have a large platform, that is worth reading again and again but I digress.

Besides taking time to engage in some exegesis of the text, an important and critical aspect of sermon prep is spending time with people. Whether that’s visiting someone in the hospital, spending some time in a local coffee house with a college student, or just enjoying some food and fellowship with a small group, this time spent with others is invaluable to preaching. Not only will it (and should it) help shape the focus and function  of our message (cf. Long, The Witness of Preaching, 3d ed., 2016) but it will also help us discern what biblical texts we might preach, whether we’re selecting from one of the lectionary readings or planning a themed sermon series.

When we spend time with others, listening to them we are able to discern where God might be working. This opens space for the intersection of the gospel with the lives we are living so that we all might reimagine how God is working in our lives both individually and as a church. This is why Fitch rightfully says that “Proclaiming the gospel is always contextual” (p. 103).

Now as a pastor, I understand that it’s impossible to spend equal time with everyone but spending time with people is more about the quality of that time than quantity. Are we attentively listening and observant as to how God might be working when we are with people? Another important question is to ask if we are even spending time with people? I don’t know that it’s a given practice of serving as a pastor anymore, which is a shame. But if you want to preach good sermons that help lead others in the way of Jesus, spend time with those people. Yes, still take the time to care for your own faith and carve time out in your schedule for engaging the biblical text exegetically and theologically but also take the time to be with the people whom God has entrusted to your pastoral care as you preach. When we do, we are able to be the witness in preaching the word.

For Those Who Wish To See The Christian Faith Prosper

Should churches ditch their projector screens and go back to singing from hymnals? Yes, according to Tom Raabe, who wrote an article that was published on The Federalist website titled Why Churches Should Ditch Projector Screens and Bring Back Hymnals. When I first read this article during the past summer, I just shook my head a little and then didn’t give the article any more attention. However, since then I keep seeing this article show up in my social media news feeds as though people agree with the author. So indulge me for a few moments because I would like to offer a response.

439859_5_As you can probably tell already, I disagree with the conclusion that Mr. Raabe draws in his article. The author observes the disappearance of hymnals over the years as more contemporary expressions of church have emerged. He laments this loss on the opinion that projected screens are “horrifically ugly” and especially so in traditional worship sanctuaries. That is his opinion, which he is certainly entitled to hold, but such anecdotes seem to be little more than just filler information.

The crux of his argument is that the loss of hymnals will result in a weakened theology and so a weakened Christian faith. According to Mr. Raabe, “Old hymns were carefully crafted with theology at the forefront. Traditional hymns present doctrine clearly and beautifully convey the gospel story of saving grace.” Perhaps so, but that’s an argument for singing older hymns and not retaining hymnals. The problem is the claim of the article which is offered with this conclusion, a conclusion that lacks any supporting evidence for the claim that is offered:

Those who wish to see the Christian faith prosper, however, should consider the long-term effects that replacing hymnals with screens will have on worship and faith itself. What technology giveth, technology taketh away. The musical and theological repertoire of the church will be constricted. Even marginally unfamiliar hymns will slide out of the public consciousness, forgotten forever—and worship will be impoverished for it.

If we wish to see the Christian faith prosper? Really? For every church that is struggling to navigate the rather uncharted secular waters of a post-Christian America, vitality is simply a matter of turning off the video monitors and digging out some hymnals from a storage room?

If this were the case, then how do we account for the vitality of churches throughout history that existed long before the invention of the Guttenburg Printing Press? Those are churches that didn’t possess any hymnals. Or how do we account for those vibrant churches in third-world countries who don’t always have the luxuries of either hymnals or video-projection systems? Let’s be honest and recognize that Mr. Raabe’s concern is not a problem with western Christianity, it’s a problem with traditional Christianity in America. This is an American issue and a concern of some who sense a great loss as they see their church, and other churches too, declining or even closing and don’t have any idea of how to stop the decline.

I actually sympathize with this concern because as a pastor, I have served in such churches and know of many more churches that are facing this very real concern. However, trying to turn the calendar back into the mid-twentieth century when most churches still sang from hymnals will do nothing to address the concern. There are many reasons why churches are declining and addressing the issues will require more than just a technical change, something that can be done without any new ways of thinking and acting.

Arguing for the resurgence of hymnals assumes a building-centric model of church. It’s possible that this sort of church model will not even exist in America by the later half of the twenty-first century. Of course, nobody knows for sure but what we do know is that the problems that keep churches from fully living as participants in the mission of God are deeply embedded issues in the way that churches think and behave. The article I am critiquing is but one example but when the issues are beyond technical problems, an adaptive approach is required. That is, church leaders must discern the difficult questions about the modes of thinking and doing within their church that is contributing to the loss of mission. Once these problems are identified, the solutions will require new practices based on new ways of thinking. Hence, adaptive change.

Adaptive change always begins with a renewed commitment to living as followers of Jesus who are learning to contextually embody the gospel once again. While such embodiment of the gospel should remain faithful to Jesus and thus a coherent expression of the gospel, the expression will differ because it is a contextual expression. Those who wish to see the Christian faith prosper will remain resolute in following Jesus and inviting others to join them in this kingdom life. And when a church that is serious about following Jesus gathers for worship, that gathering will be one saturated in a deep and healthy theology of the Christian faith — God the Father, Son, and Spirit at work.

Reading The Bible as Followers of Jesus

What does it mean to be a Christian? I suppose if you stood on a street corner and asked ten random people that question, you would come away with eleven different responses. That’s probably true if you asked ten random people who profess the Christian faith as their religion. Just plug that question into your Google search engine and you’ll see how the answers to that question vary. In fact, the way Christians answer that question will reveal much about their own theological formation.

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Anyhow, most people with even a vague familiarity of Christianity understand that being Christian has something to do with following Jesus. That’s correct too. According to all four of the canonical Gospels in the Bible, Jesus begins his public ministry in the Galilean region. In The Gospel According to Mark, Jesus begins his ministry with a summons. “Now is the time! Here comes God’s kingdom! Change your hearts and lives, and trust this good news” (1:15). Then he spots two men, Simon and Andrew, fishing and says “Come, follow me… and I’ll show you how to fish for people” (1:17).

This summons is our calling too. We’re called to repent and believe the good news of God’s coming kingdom and follow Jesus in living out this kingdom life. That’s what participation in the mission of God is and I can’t think of any Christian off hand that would disagree with me at this point. If you do, then you’re wrong but I digress. What I’m getting at is that instinctively I think we all understand that being Christians and being a local church is about Jesus and the kingdom of God. We may not understand everything that implies but we know this life we are called to live is about following Jesus in living the kingdom life.

Because we believe that living as a Christian is about following Jesus, it seems that this fundamental conviction should shape the way we read the Bible too. That is, if we’re called to follow Jesus then we ought to be reading the Bible in order to live as followers of Jesus. However, that’s not always been the case.

Growing up in the Churches of Christ, the Bible was read as an instruction manual for restoring the ecclesiological pattern of the first-century church in the New Testament. This hermeneutic resulted in a de facto creed producing sectarianism, legalism, and division by marking of a boundary of who was a true Christian based on this ecclesiological pattern. Such Christianity was about boundaries, who’s in and who’s not. If you kept this creed, you were considered a Christian and still live a life that reflected very little, if any, of the life that Jesus. Just uphold the right doctrines regarding baptism, the Lord’s supper, singing in worship, women in the church, church leadership, non-denominationalism, and the list goes on and on. But becoming more merciful like Jesus, living a self-sacrificial life like Jesus, and all the other characteristics of Jesus’ life was never a part of this system.

I could share stories upon stories to illustrate this point but I think most readers familiar with this tribe understand what I’m talking about. Also, this is not to say that there were not any Christians among the “CofC” tribe who were not striving to become more like Jesus. I could also share stories upon stories of such Christians striving to live like Jesus. My point is that discipleship was more about staying within the boundary than will following Jesus in such a manner that our life reflected more and more of the Jesus we read about in scripture. And that’s because we weren’t reading the Bible to follow Jesus, we were reading it to follow an assumed ecclesiological pattern.

The fact that Jesus summons to follow him after proclaiming the good news of God’s kingdom is significant. Without getting too technical at this point, it tells us that our eyes and ears are to be focused on Jesus as we learn how to embody the kingdom that Jesus is ushering in. So as for reading the Bible, we are given a new hermeneutical lens that is Christ-Centered and Kingdom-Oriented. We are now reading scripture to understand how it reveals the mission of God to us that is fulfilled by Jesus. Our eyes and ears are tuned to the way of Christ (Christ-Centered) so that our life together as a church is joined with God’s goal or aim in Christ or restoring his kingdom (Kingdom-Oriented) upon earth as it is in heaven.

This is how we participate in the mission of God who is bringing about redemption, reconciliation, and restoration to his creation, making all things new—new creation in Christ. We do this as people who are filled with the Holy Spirit not always trying to repeat what other Christians have done, either in the first-century, the sixteenth century, or even other “successful” churches today. Instead we do this by gathering as local churches who are engaged in worship and fellowship with each other as we are engaged in prayer and absorbed in the biblical narrative told throughout the Old and New Testament scriptures. At the same time, we must be engaged in our local community as listeners who observe and partner with the people of the community. Then we are poised to discern together how God is calling us to partner with him in his mission, which is what reading the Bible from a Christ-Centered and Kingdom-Oriented lens is all about.

Mercy Without Justice?

Tim Tebow and Colin Kaepernick are both well-known former NFL quarterbacks and to some extent, cultural icons in our present-day society. Many people have admiration for one and disdain for the other, and this ying and yang reflects much more about where people land on the social-political spectrum that it does about either former quarterback.

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You may not know this but both Tim Tebow and Colin Kaepernick are professing Christians. Tim Tebow endeared himself to many evangelical Christians and other conservatives for his willingness to express his faith in a public manner, for his pro-life stance, and holding to other traditional Christian values. I have nothing against Tim Tebow and if you’re a Christian, even if you disagree with Tebow on some issues, you shouldn’t either. But on the same hand, you shouldn’t have a problem with Colin Kaepernick either. Yet when Caepernick began protesting the racism and numerous police shootings of black men in America by kneeling during the performing of the National Anthem, many of the Christians that lauded Tebow expressed anger towards Kaepernick. Why?

While the differences between Tim Tebow and Colin Kaepernick might be categorized as a conservative versus liberal difference, I want to think from theological perspective. Specifically I’m thinking about the categories of pastoral and prophetic gifts. The pastorally gifted person comes along encouraging us to live more deeply into what we already believe to be true, which is exactly what Tim Tebow exemplified. There’s nothing wrong with that either, as we all need such encouragement at times. At other times we need the prophetically gifted person to help us see the injustices that exist, injustices that we tolerate and even sometimes accommodate. Denouncing injustice, the prophet calls us to repentance. Whether we like it or not, we need Colin Kaepernick as much, if not more these days, as we need Tim Tebow.

Our challenge is receiving the message of a prophet which is disruptive, certainly not what we want to hear. With few exceptions, only the oppressed seem welcoming of the prophet’s protest. The privileged and powerful become defensive and dismissive of the prophet because the prophetic word is a rebuke calling for the privileged and powerful to repentance. That’s the way it was when God sent prophets to speak his word to Israel and that’s the way it is when prophets speak today.

Consider the case of Botham Jean who was fatally shot in his own apartment by former Dallas Police Office Amber Guyger. After Ms. Guyger was convicted, Brandt Jean, the brother of Botham, chose to forgive Ms. Guyger and give her a hug. The moment was captured on video, a video that instantly went viral (I shared it too) and may prove to the most shared video ever. There’s much to love about that moment and the extension of mercy that Brandt Jean offered to Amber Guyger. It’s a pastoral moment, reminding us of the grace and forgiveness that every Christian believes is right.

However, after Amber Guyger was sentenced to prison, there was a video of Botham Jean’s mother pleading for justice. Her plea was aimed at the underlying racism that played a part in this entire case and has plagued the city of Dallas. In comparison to the video of Brandt Jean forgiving and hugging Ms. Guyger, the video of Botham Jean’s mother was seen and shared by very few people. Why? I believe the answer is that we, the mostly white Christians who have the privilege and power among society, don’t want to hear her prophetic pleas for justice. And it seems like we never do.

The other day I was rereading through Martin Luther King Jr.’s Letter From Birmingham City Jail. Dr. King wrote this letter, in part, as an explanation to the white moderate pastors who have grown tired of his protests, remarks:

“You deplore the demonstrations that are presently taking place in Birmingham. But I am sorry that your statement did not express a similar concern for the conditions that brought the demonstration into being. I am sure that each of you would want to go beyond the superficial social analyst who looks merely at effects, and does not grapple with underlying causes.” (A Testament of Hope: The Essential Writings and Speeches, 1986, 2003,p. 290)

His critics were more concerned with the civil unrest that was taking place in the quest for civil rights than they were for the injustices of racism and lynchings that oppressed people of color. The prophetic voice of Dr. King was too much for too many and we know this because we all know what happened on the morning of April 4, 1968.

I am a minister of the gospel who serves as a pastor with the Newark Church of Christ but I also believe my calling must bear an occasional prophetic voice too. So let me say unequivocally that mercy is a beautiful gift to offer but it should never diminish or neglect the need for justice. The vision of the gospel is one that offers both mercy and justice, not one over the other. But too often in America, where racism and racial injustices still exists, white Christians have clamored for grace and mercy while remaining silent when it comes to justice. It’s time for this posture to end. Mercy without justice must end.

This calls for repentance.

“He has told you, O mortal, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” – Micah 6:8, NRSV

I’m Not Renouncing My Faith

In recent weeks a couple of more popular Evangelical Christians have publicly renounced their Christian faith. In particular, I’m thinking of former pastor and author Joshua Harris as well as Hillsong Worship Leader Marty Sampson. Both seem to be struggling with the Christian faith as they understand it, though I’m not sure if that means they have completely abandoned belief in Jesus Christ or they’re just struggling with a lot of doubt right now. What I do know, based on what I have read, is that both are struggling with their faith.

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My point isn’t to criticize or pass any judgment on anyone, including Joshua Harris and Marty Sampson, who struggle with doubts and even for a time may lose their faith. I’m just mentioning this to provide some context for this blog post. You see, I actually sympathize with those who struggle in their Christian faith because I have struggled in my Christian faith too. In fact there was a time during my seminary years, of all places, when I nearly walked away from this life of following Jesus because I wasn’t sure of what I believed anymore and I wasn’t even sure if it mattered.

The existential crisis for my own struggle with faith was the death of my first son, Kenny, followed by the death of my younger brother, John, a year later. Such suffering has haunted me. Not only did the death of my son and brother burden me with much grief and pain but my eyes began to see the suffering of others and the unfairness of it all. I remember well the afternoon I went to visit someone in the hospital battling cancer and walked through the pediatric oncology ward… Haunting!

The reality of suffering leaves me with many more faith questions than I have any satisfactory answers. Beyond that, as a pastoral-theologian, I know that life is much more complex than the fundamentalist Christian worldview some Evangelicals have. There are issues about creation and science, the end of time as well as God’s judgment, the nature of scripture, and so forth that I still wrestle with because some of the answers I have are not dogmatic absolutes. At least they’re not for me because the issue seem far too complex for such black and white solutions.

All that said, I still believe in Jesus. Even though there are questions for which I’m unsure of the answer, I still believe.

I still believe in the good news about Jesus, his death, burial, and resurrection, because I find the testimony about what happened to be believable. That is, I find the story of Jesus dying on the cross and being raised back to life (and bodily resurrection) to be reasonably credible. I’m not saying that this story is provable like one can prove the laws of gravity but I do think the story is credible, and therefore believable, just like the story of the American Civil War even though we weren’t alive to witness either event with our very own eyes.

What makes the story of Jesus believable is the evidence we have, the testimony that has been passed on from those who did see (cf. 1 Cor 15:1-8) and the effects what happened. While it might be possible that the story of Jesus was all just a ruse or some lie perpetuated by the early Christians, that possibilities loses their probability when considering the suffering of persecution many of these Christians endured. In one-hundred years time, from AD 25 to AD 125, history went from no existence of Christianity at all to a movement so numerous that some saw Christians as a new human race (N.T. Wright, The New Testament and the People of God, 359). This happened even though the believers didn’t have any legal standing and faced much opposition, including persecution and death. The only explanation is that what they believed about Jesus, his death, burial and resurrection, did really happen.

I also still believe in the good news of Jesus because of the hope that blossoms from such faith. The good news of Jesus is the story of how God overcomes sin and death, bringing about a new creation. Without that promise, our life ends in death so that all the suffering endured to that point is without any hope. Nihilism is what we are left with. As difficult as suffering is, it becomes utterly unbearable if life is nothing more than just “Life’s a bitch and then you die.”

As I said earlier, there are many questions about faith that I don’t always have satisfactory answers for but there is one thing I do know. If the story of Jesus being crucified and resurrected is true, and I believe there is credible reason for believing it is true, then it changes the course of history. The life Jesus lived, with all of his teaching, is the life that God is bringing into existence and it’s the life I want to participate in as a follower of Jesus. It’s a life lived by faith and a faith that’s big enough for and can co-exist with the questions and doubts we sometimes have.

So I’m not renouncing my faith and I pray you won’t either.

A Little Truth On Loving Our Neighbors

“What must I do to gain eternal life?” It’s a question that many sermons, evangelistic tracts, and other church literature has answered. And if you’ve been around any church, you know how the answer goes. In the churches I have been a part of, the answer has always seemed to include teaching about the necessity or repentance and baptism. But when a Jewish lawyer came testing Jesus by asking the same question, the conversation about gaining eternal life went in a very different direction.

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In Luke 10:25-37 we have a well known story that has traditionally been known as The Good Samaritan. But the story, as Luke tells it, doesn’t begin with a man encountering assailants along a desolate road. It begins with a Jewish lawyer asking “What must I do to gain eternal life?” So Jesus answers the lawyer but not in a way that most Christians would expect. Jesus simply asked the lawyer “What is written in the Law? How do you interpret it?”

There are two observations worth noting here. First, Jesus seems to assume that knowing what is necessary for gaining eternal life is found in the Law of Moses. If living the eternal life is understood in terms of the kind of life we live and not just the length of life, then it makes sense. We can begin knowing how to participate in the kind of life Jesus is offering by reading the Old Testament. Why? Because the Law in its essence is about loving God and neighbor (we cannot do one without doing the other), which the Lawyer knows. So when he answers Jesus’ question by reciting the two great commands, Jesus replies “You have answered correctly. Do this and you will live.”

But, but but…

The lawyer wanted to justify himself, so perhaps with some chutzpah he asked “And who is my neighbor?” That brings up the second observation about Jesus’ question. How one reads the Law of Moses, or in our case, the entire Bible, will indeed shape how we define our neighbor. If we are followers of Jesus then we must read the Bible in light of who we know Jesus to be, the life we know that he lived, and the aim (telos) for which he lived his life — the kingdom of God.

Lest we misunderstand, Jesus tells the story of the good Samaritan. The Samaritan was despised and seemingly beyond the boundaries of God’s kingdom in the eyes of the Jewish people. Yet this Samaritan became The Good Samaritan or the one who was a neighbor because he exemplified love for his neighbor. Perhaps if Jesus was telling a story today, perhaps he might speak of an American Evangelical Christian and a “Truth-defending, Sound-Doctrine” Preacher as he tells a tale about an undocumented immigrant or a Muslim loving their neighbors (like Imam Abubakr Absullahi, an 83 year-old Muslim Cleric who is being honored by the US Government for hiding 262 Christians to protect them during an attack in Central Nigeria last year).

I mention this because we all have known of Christians who have made defending Biblical truth and sound-doctrine, which always seems to be their own dogma, the essence or primary focus being a Christian. Don’t misunderstand me. Truth and doctrine matter but when such concern is elevated about loving God and neighbor (and history is replete with examples), not only does such a pursuit become an idol but it takes a wrong turn away from eternal life.

Yes, I just said that. When our concern for sound-doctrine is elevated above or ignores loving God and neighbor, we turning away from participating in eternal life. That doesn’t mean we can’t turn around and get back on the right path. The grace of God says we can. That is why, when the Jewish lawyer recognizes that the neighbor is the Samaritan “who demonstrated mercy,” Jesus says “Go and do likewise.”

To love our neighbors as ourselves is to love God and if we love God with all our heart, being, strength, and mind, we will delight in loving our neighbors. But let’s also remember, that it’s possible for a Samaritan, an undocumented immigrant, or a Muslim just might be closer to the kingdom than some Christians because of the way they love their neighbors.

So what must we do to gain eternal life? And what does the Bible say? How do we read the Bible? Well, here’s a little truth on these questions that we should notice. In essence, the answer is that we should love God and love our neighbor. But to be clear, Jesus tells us a story of about loving our neighbor and how that involves extending mercy. Then Jesus simply says, “Go and do likewise.” Stop trying to justify ourselves like the lawyer, saying “Yes, but…” and just hear Jesus say “Go and do likewise.”

“Go and do likewise.” ~ Jesus