‘Just’ What Authority does the ‘Good Samaritan’ have to Save us? ...All!

 

Prologue:

The popular parable of the Good Samaritan [Luke 10:25-36] highlights the Christian view on kindness towards fellow man or woman in their time of need. However, could this inconspicuous narrative reveal a much fuller meaning of salvation? First let’s set the framework for this reflection. Man cannot save himself! [Luke 23:39] To be saved must be ordained from the Almighty, God the Father.

Psalm 37:39 says “The salvation of the righteous comes from the Lord; he is their stronghold in time of trouble.”

Salvation’s History (refer to Outline Charts below);

It all starts from a certain cry:

A voice cries!: “In the wilderness prepare the way of the Lord, make straight in the desert a highway for our God. Every valley shall be lifted up, and every mountain and hill be made low; the uneven ground shall become level, and the rough places a plain. And the glory of the Lord shall be revealed, and all flesh shall see it together, for the mouth of the Lord has spoken”. Isaiah 40:3-5; Matt 3:2

Basic Premise: The path of salvation commences with the cry of Abel the Just for Justice; and ends with the cry of Jesus for compassion.

Evolution of Salvation History: Battle for Justice

 

 

Battle for Justice Commentary:

The prophecy God pronounces in Genesis 3:15 “I will put enmity between you and the woman and between your offspring and hers”. In the end good and evil will be judged then will be separated (Matt 25:31-34). If we fulfil God’s commandments as the Good Samaritan duly did then we will be saved. Therefore it is reasonable to assume that the offspring of the woman can be defined by the parable’s message. We know that the ‘woman’ cannot be Eve (Gen 2:23), but a ‘woman’ born again by the powers used in Genesis to form the earth in the beginning. Thereby the basis of this theological account is to show a pattern of how as man through Cain forced God away from himself, God commenced to lay the seed that would bring him back, for 'our hearts are restless until they rest in thee' (Matt.11:28, Isa.28:12).  

After Abel was slain for being righteous and his blood cried out from the ground (Gen 4:10). God commences on a spiritual journey to defeat man’s sinfulness and to bring him back to perfection. From the ‘Great Flood’, Noah and his family, Righteousness (Gen 6:9) has strived be victorious over unrighteousness. The parable can be viewed as an outline of how to live righteously. Moses and Jesus lead the people as Holy Scripture states in victories of both the mortal (bodily) and immortal (spiritual) aspects of mankind. With God’s plan of salvation then fulfilled, we have an opportunity to accept God’s offer to be saved. For those who wish with all their hearts to enter paradise must do so by changing their heart, in a fashion like the “penitent thief” on his cross (Luke 23:42-43). The merits of salvation are surely found not so much in the literal meaning of God’s commandments, but how they are served in the heart, spiritually.

The Hebrew Bible tells us of how God’s people, Abraham’s descendants, struggle serve the Lord as slave in Eygpt. God therefore commands Moses to lead them to exile into the wilderness, to find a promise land of milk and honey. The power of God is used to guide and protect the Israelites, who carry the seed of righteousness in blood and faith. Jericho represents a fortified city of sin, symbolically housing the serpent’s descendants, signifying the dominion on earth that had to be destroyed to enter the Promised Land.

After the miraculous and decisive victory, God tells Joshua of his oath. His proclamation indicates that this event is a major milestone in history of salvation over man’s mortality. For the city to raise again that cursed man would have to pay the price God had paid in Adam and Abel. The new city God establishes is at the price of His only begotten Son (refer to Table 6.)

The next phase was to defeat sin spiritually began with birth of the Blessed Virgin Mary. Consequently Jesus’ mission starts at the wedding feast at Cana, when he produced his first miracle of changing water into wine. John the Baptist prepares his path by calling people to repentance and renewal. To be baptised is a personal ‘fiat’ in the name of God, in the wilderness in the river Jordan.

Jesus has immense compassion treats the faithful as friends not servants (John 15:15; 2 Chron 20:7; Isaiah 41:8), is a blessing to others (Matt 11:4-6) and teaches the ways of God the Father. His mission is fulfilled with his death on the Cross and the giving up of his spirit into His Father’s hands. His Resurrection merits the creation of a new heaven and a new earth for the righteous to prosper for all eternity.

God’s authority to create and destroy according to His will, accomplishes a new beginning where everything is made new again (Rev 21:5). The nation of Israel’s active participation was plainly crucial to accomplish this decisive victory for all eternity; allowing for our own free-will to work together in righteousness to save souls by obeying God’s will through faith and good works. “Not my will, but your will be done.”

 Parable’s Perspective on Salvation:

The parable of the Good Samaritan (Luke 10:26-37) describes how salvation is merited. That is by tending to the needs of your neighbour who is mortally wounded whilst travelling to Jericho. If we interpret this journey in the context of the Book of Joshua, then they are akin to a faithful Israelite on their way to destroy the city of sin, a pilgrimage for righteousness sake. Hence, assume that the journey is one of faithful sanctification, validating the primary commandments of devotion to serving God’s cause for our lives.    

We can look upon the fallen victim as being in a mortally wounded state caused by sin and the effects of sinners or robbers. Whose intention is to deprive God the joy of being united with his creation made in his image. It is useful also to view Christ’s journey to Jericho as suffering the same fate, left mortally dead on the Cross.   

The Robbers are the wicked sinners, the unrighteous who use what limited authority they have with violence, to tempted, demoralise and ensnare their victims to fall into being dispossessed of their virtue and innocence, namely their dignity endowed by God.

The passersby represent the self-righteous, who are cold-hearted (Matt 3:7-8) and tepid, although faithfully travel towards Jericho with good intentions, fail to serve justly, having a subjective, and inward-looking form of sanctification.

The Good Samaritan, are the righteous, who faithfully serve God’s commandments, with full divine authority to heal and inspire them to persevere on the right path. There are three persons who justly fulfil this virtuous role. Firstly, God the Father, who receives his only, begotten Son upon the resurrection. After which Christ’s authority is used to establish his Church, to cleanse our own sins, in the form of oil and wine for anointing and redemption by the precious Blood. Lastly, the faithful who are tasked imitate God to tend to our neighbours sins using his grace merited on the Cross. Thereby achieving due unity and oneness with God, in a similar affiliation as Adam was with Eve (Gen 2:24). Excellent examples that demonstrate this point are the Jewish mitzvot and Mother Teresa’s missionaries in serving the poor. This person is true to their responsibility as an active steward in a civilised society crying to be blessed with prosperity.

The Innkeeper represents the Church (ccc.1465) as  distributors of the sacraments that allows grace to heal within the house of the Lord. Also to act with responsibility as servants to those in spiritual need, particularly the poor and a basis for evangelisation of the 'Good News'!

Payment for services rendered (Luke 10:35) presently and at the end of Time, when you will be judged according to the likeness of Christ’s heart for God and his neighbour (1 John 2:29). Two Denarii was given for the present. This is translated to; a few days lodgings in societal terms; Jesus’ Body and Blood (Matt 26:26-29) in our Saviours terms and a new Heaven and Earth in God the Father’s Kingdom (Rev 21:1).

Subsequently when viewed in this light main points can be noted which increase our merit of being saved. These are:

·         Journey to Jericho is a pilgrimage to become sanctified before God;

·        Our neighbour is anyone who requires help to live a more holy life and journey towards sanctification;

·        The Good Samaritan seeks to assist the sinner to be more righteous by using moral support or encouraging them to be an active within the Church and evangelising the faith.

·        The innkeeper’s are spiritual physicians addressing all wounds from sin applying the Church's doctrine.

·        Another benefit of the parable is to define what constitutes virtue. As, are we not tasked to use the gifts given by God as we consider suitable, to satisfying his Will.

Biblical References supporting Theme:

Comparable themes between Hebrew & Christian Bibles
Nos.	Mortal Victory - Hebrew		Immortal Victory – Christianity
1	A call for Israelites to follow	Isaiah 40:3-5	A call for Nations to repentance	Matt 3:2
2	The angel’s sword.	Josh 5:13	Christ’s sword of Judgement	Rev. 2:16
3	Ark of the Covenant	Josh 6:6	Virgin Mary, Mother of God, Ark of the New Covenant	Luke 1:35; Rev 12:5-6; CCC. 2676
4	7 days encircling Jericho	Josh 6:3-4	7 days of Creation	Gen. 1;2:1-3
5	City of Sin Destruction	Josh 6:17	New Heaven & Earth	Rev. 21:1-8
6	Oath: Cursed be the man who builds a new Jericho, paying the price of his first born & youngest son.	Josh 6:26	Cost of the new city of Holiest was His only begotten Son.	Matt 3:17; Gen 4:10-11
7	Jerusalem	Zech 8:3	New Jerusalem	Rev 21:9-27
8	Render True Judgment	Zech 7:9-10	Sheep will be separated to Goats	Matt 25:31-46

Conclusion:

This more objective interpretation of this parable highlights how salvation can be viewed more fully as well as more practically. The emphasis being that love is best expressed with action. Not merely to be loved but to love.

Christ completed mission reflects the righteousness, pleasing to God the Father. Therefore ‘to do likewise’ (Luke 10:37) we can be assured to imitate perfection, the kind that saves us all! 

History is full of man’s victories and catastrophes forming the rise and fall of nations, races and empires. Life is full of people who seek military solutions. Yet the ‘meaning of life’ remains elusive or vague to those outside organised religions. I hope that this earnest attempt to depict the means of salvation in a more coherent way, serves to boost the faith and encourage peaceful relations between not only Judeo-Christian religions, but also all Abrahamic-based faiths.

To succeed in serving your neighbour in the true sense, “Fraternity” is very much at the heart of all relationships we encounter each and every day.

‘Whoever does not love does not know God, because God is love’. 1 John 4:8.

The Bible’s "Tale of Two Cities" narrated by St Augustine

On my third Ignatius retreat in so many years, I received an epiphany, the type that changes your life and deepens your faith in the Almighty God. After attending a Catechist course at the Maryvale Institute, Birmingham I was introduced to portraying the teachings of the Catholic Church in various ways in order to evangelise more effectively. I combined this with a Business Analyst skillset and lots of prayer and fruit began to bloom in a number of ways. 

A few years ago I was able to express pictorially my understanding of salvation (shown above). However, I had arrived at a point where I was unsure as to how to develop the presentation further to obtain a better more fuller understanding. Sure I tried to support its contents with Sacred Scripture; but I knew that there was much more to unravel.

Last year I was very fortunate to go on Pilgrimage to Medjugorje before partaking on the Ignatius retreat that was held in the idyllic countryside of France. Then in a moment of inspiration I asked one of the Benedictine monk conducting the spiritual exercises “What book should I read to better understand society and the world at large?”

His answer at the time was received with a little disappointment as I considered the Church’s fore-Fathers as dare I say it abit old fashioned! I should of known better in that St Augustine’s “City of God” was the perfect answer to my spiritual quandary. So much so that you would think the noble Saint had used the illustration as a theme to his literary work. Explaining at length the fall and rise through Christ of mankind. The only aspect not covered is the conflict for souls to be saved (the middle section). Perhaps there is another book(s) which serves this purpose, either published or to be published? Or maybe this is just a matter of devotion to the Virgin Mary and the Divine Mercy to accomplish its more practical aspects.

In the 5^thCentury St Augustine wrote the “City of God” as a Bishop, to present a sound argument for Catholic Church’s position on the following key topics:

+ Clarify that Christianity was not to blame for the fall of the Roman Empire;

+ Reveal that even the most evil actions of fallen angels and sinful man cannot thwart the unfolding of God’s eternal plan;

+ Propose that the fall of the Roman Empire was insignificant in the context of the eternal plan of God;

+ Describe the choice we must all make choose to occupy either the City of God or the City of Earth the consequence of which is eternal.

In contemporary terms I have tried to categorise these differences between the Cities of God and of man outlined in the book in the following grid. Consequently this also can provides interpretation and better insight as to what Jesus was referring to, when He spoke about division in the book of Luke:

“I came to cast fire upon the earth; and would that it were already blazing! [with the Holy Spirit] Do you suppose that I came to grant peace on earth? I tell you, no, but rather Division” - Luke 12:49-51; CCC.696.

Theme for reflection therefore is: How should we view this division?

Table of Division
From God	Classification – Mark 11:30	From Men
Heavenly City - CCC.1045	St Augustine Book “City of God”	Earthly City – CCC. 2124
Moral authority	Institution	Immoral authority
Walk in the Spirit	Nature of Journey	Walk in the Flesh
The Natural Law –CCC.1954-60	Legislation	Law of the Land
Good Shepherds - Moses, Jesus	Leadership	Dictators - Hitler
Treasures in Heaven	Wealth - Matt 6:19-21	Earthly Treasures
Democracy	Governance	Slavery, Captivity
Truth	Values & Principles	Lies
Servant	Character	Betrayer
Humility, Evangelisation	Mindset	Power, manipulation
Love, Compassion, Supportive	Language	Hate, Envy, Jealously
Peace	Disposition	Anger
Brother’s Keeper	Interests	Murder & Pillage
Forgiveness, Merciful	Attitude towards Neighbour	Accusation, Condemnation

 

 The “City of God” consists of 22 books; each described briefly as follows:

Summary:

In effect, The City of God is a challenge to human society to choose which city it wishes to be a part of, and Augustine sees his task as clearly marking out the parameters of each choice. Augustine concludes that the purpose of history is to show the unfolding of God’s plan, which involves fostering the City of Heaven and filling it with worthy citizens. For this purpose, God initiated all of creation itself. In such a grand plan, the fall of Rome is insignificant.

Link to New Advent St Augustine's City of God website

Book 1 Augustine censures the pagans, who attributed the calamities of the world, and especially the recent sack of Rome by the Goths, to the Christian religion, and its prohibition of the worship of the gods. He speaks of the blessings and ills of life, which then, as always, happened to good and bad men alike. Finally, he rebukes the shamelessness of those who cast up to the Christians that their women had been violated by the soldiers.

Book 2 In this book Augustine reviews those calamities which the Romans suffered before the time of Christ, and while the worship of the false gods was universally practised; and demonstrates that, far from being preserved from misfortune by the gods, the Romans have been by them overwhelmed with the only, or at least the greatest, of all calamities— the corruption of manners, and the vices of the soul.

Book 3 As in the foregoing book Augustine has proved regarding moral and spiritual calamities, so in this book he proves regarding external and bodily disasters, that since the foundation of the city the Romans have been continually subject to them; and that even when the false gods were worshipped without a rival, before the advent of Christ, they afforded no relief from such calamities.

Book 4 In this book it is proved that the extent and long duration of the Roman empire is to be ascribed, not to Jove or the gods of the heathen, to whom individually scarce even single things and the very basest functions were believed to be entrusted, but to the one true God, the author of felicity, by whose power and judgment earthly kingdoms are founded and maintained.

Book 5 Augustine first discusses the doctrine of fate, for the sake of confuting those who are disposed to refer to fate the power and increase of the Roman empire, which could not be attributed to false gods, as has been shown in the preceding book. After that, he proves that there is no contradiction between God's prescience and our free will. He then speaks of the manners of the ancient Romans, and shows in what sense it was due to the virtue of the Romans themselves, and in how far to the counsel of God, that he increased their dominion, though they did not worship him. Finally, he explains what is to be accounted the true happiness of the Christian emperors.

Book 6 Hitherto the argument has been conducted against those who believe that the gods are to be worshipped for the sake of temporal advantages, now it is directed against those who believe that they are to be worshipped for the sake of eternal life. Augustine devotes the five following books to the confutation of this latter belief, and first of all shows how mean an opinion of the gods was held by Varro himself, the most esteemed writer on heathen theology. Of this theology Augustine adopts Varro's division into three kinds, mythical, natural, and civil; and at once demonstrates that neither the mythical nor the civil can contribute anything to the happiness of the future life.

Book 7 In this book it is shown that eternal life is not obtained by the worship of Janus, Jupiter, Saturn, and the other select gods of the civil theology.

Book 8 Augustine comes now to the third kind of theology, that is, the natural, and takes up the question, whether the worship of the gods of the natural theology is of any avail towards securing blessedness in the life to come. This question he prefers to discuss with the Platonists, because the Platonic system is facile princeps among philosophies, and makes the nearest approximation to Christian truth. In pursuing this argument, he first refutes Apuleius, and all who maintain that the demons should be worshipped as messengers and mediators between gods and men; demonstrating that by no possibility can men be reconciled to good gods by demons, who are the slaves of vice, and who delight in and patronize what good and wise men abhor and condemn—the blasphemous fictions of poets, theatrical exhibitions, and magical arts.

Book 9 Having in the preceding book shown that the worship of demons must be abjured, since they in a thousand ways proclaim themselves to be wicked spirits, Augustine in this book meets those who allege a distinction among demons, some being evil, while others are good; and, having exploded this distinction, he proves that to no demon, but to Christ alone, belongs the office of providing men with eternal blessedness.

Book 10 In this book Augustine teaches that the good angels wish God alone, whom they themselves serve, to receive that divine honor which is rendered by sacrifice, and which is called latreia. He then goes on to dispute against Porphyry about the principle and way of the soul's cleansing and deliverance.

Book 11 Here begins the second part of this work, which treats of the origin, history, and destinies of the two cities, the earthly and the heavenly. In the first place, Augustine shows in this book how the two cities were formed originally, by the separation of the good and bad angels; and takes occasion to treat of the creation of the world, as it is described in Holy Scripture in the beginning of the book of Genesis.

Book 12 Augustine first institutes two inquiries regarding the angels; namely, whence is there in some a good, and in others an evil will? And, what is the reason of the blessedness of the good, and the misery of the evil? Afterwards he treats of the creation of man, and teaches that he is not from eternity, but was created, and by none other than God.

Book 13 In this book it is taught that death is penal, and had its origin in Adam's sin.

Book 14 Augustine again treats of the sin of the first man, and teaches that it is the cause of the carnal life and vicious affections of man. Especially he proves that the shame which accompanies lust is the just punishment of that disobedience, and inquires how man, if he had not sinned, would have been able without lust to propagate his kind.

Book 15 Having treated in the four preceding books of the origin of the two cities, the earthly and the heavenly, Augustine explains their growth and progress in the four books which follow; and, in order to do so, he explains the chief passages of the sacred history which bear upon this subject. In this fifteenth book he opens this part of his work by explaining the events recorded in Genesis from the time of Cain and Abel to the deluge.

Book 16 In the former part of this book, from the first to the twelfth chapter, the progress of the two cities, the earthly and the heavenly, from Noah to Abraham, is exhibited from Holy Scripture: In the latter part, the progress of the heavenly alone, from Abraham to the kings of Israel, is the subject.

Book 17 In this book the history of the city of God is traced during the period of the kings and prophets from Samuel to David, even to Christ; and the prophecies which are recorded in the books of Kings, Psalms, and those of Solomon, are interpreted of Christ and the church.

Book 18 Augustine traces the parallel courses of the earthly and heavenly cities from the time of Abraham to the end of the world; and alludes to the oracles regarding Christ, both those uttered by the Sibyls, and those of the sacred prophets who wrote after the foundation of Rome, Hosea, Amos, Isaiah, Micah, and their successors.

Book 19 In this book the end of the two cities, the earthly and the heavenly, is discussed. Augustine reviews the opinions of the philosophers regarding the supreme good, and their vain efforts to make for themselves a happiness in this life; and, while he refutes these, he takes occasion to show what the peace and happiness belonging to the heavenly city, or the people of Christ, are both now and hereafter.

Book 20 Concerning the last judgment, and the declarations regarding it in the old and new testaments.

Book 21 Of the end reserved for the city of the devil, namely, the eternal punishment of the damned; and of the arguments which unbelief brings against it.

Book 22 This book treats of the end of the city of God, that is to say, of the eternal happiness of the saints; the faith of the resurrection of the body is established and explained; and the work concludes by showing how the saints, clothed in immortal and spiritual bodies, shall be employed.