Us and Them

Eighteenth Sunday after Pentecost (Proper 23C)

Jeremiah 29.1, 4-7; Luke 17.11-19

St. Gregory’s, Long Beach

 

We are all too familiar with the phenomenon of “us vs them”. Dividing ourselves into groups based on perceived differences in attributes has undoubtedly been a “thing” for nearly as long as the human species has existed. Archaeological evidence indicates that such distinctions were likely at play at last as far back as the time when both Homo sapiens and Neanderthals shared our planet. We know these two species encountered each other and interbred. And yet, over time, Homo sapiens (us) thrived and survived while Neanderthals (them) did not. Most likely due to ongoing inter-species conflicts.

 

However, the eventual dying off of “them,” of Neanderthals, did not mean the end of “us vs them” thinking, of “us vs them” conflicts. In the intervening 40,000 years, the “us” that is Homo sapiens, the only remaining species of human beings, found new and innovative ways to categorize ourselves as “us” and “them.” Be it based on physical attributes, such as skin color or area of origin, or be it ideological, such as politics or religion. Look at our recorded history and you see that there was always an “us” and a “them.” Sometimes living together somewhat amicably, but more often than not, at conflict to one degree or another. If nothing else because one group had greater power and oppressed the other. Certainly, all the major conflicts throughout history have been based on an “us vs them” perspective that was rooted in physical or ideological differences, if not both. Even in the history of our own nation—a nation ostensibly built on the idea, the dream, of equality for all. And we see it played out with increasing vitriol in our own time: the “us vs them” of race, the “us vs them” of immigration status, the “us vs them” of gender identity, the “us vs them” of sexual orientation, the “us vs them” of political affiliation, the “us vs them” of religion.

 

Even our own faith tradition, and that of our Jewish forebears, is not immune. Sometimes playing out in more overt ways, and sometimes in more subtle ways. And how the divisions are perceived and ultimately dealt with depends on who is in the majority or in a position of authority. Hmmm. Not unlike our own time.

 

We see two examples of dealing with the issue of “us vs them” in our Scripture readings for today. One in the Old Testament reading and the other in our Gospel. While both involve the Jewish people, the situations are very different. Who is viewed as “other” is different. And how the respective situations are dealt with are very different. In the reading from the Prophet Jeremiah, the “other” are the people of Jerusalem exiled in Babylon, while in the reading from the Gospel according to Luke, the “other” is a Samaritan leper. The story in Jeremiah is about being the “other” while the story in Luke is about embracing the “other.” And even more so, about the response of the “other.”

 

The reading from Jeremiah summarizes the words of God to those in exile, advising and encouraging them as to how to deal with life in exile. Recognizing that they may not be liberated anytime soon, Jeremiah advises the exiles to settle in for the long haul. Do what you can to make as reasonably comfortable a life for yourself as possible. Build houses, become part of the local community. And—gasp—even intermarry with the Babylonians. Completely going against Jewish prohibitions of intermarrying with Gentiles so as to maintain religious purity. Yet, likely viewed as a necessity if the people were to survive exile of an unknown duration. Become part of the local community and culture, while still maintaining your religious beliefs: “seek the welfare of the city where I have sent you into exile, and pray to the Lord on its behalf, for in its welfare you will find your welfare.” In short, do what you have to do to survive.

 

In this story, we are obviously meant to identify with the Jewish exiles. After all, they are our ancestors in the faith. They were the ones who did what they had to do to hold on to their religious identity so that when they were able to return to their homes after nearly 60 years, they could continue in the tradition that, six centuries later, would see the coming of Jesus and the founding of our own religion. Only made possible because they did what they had to do: to keep their heads down, blend in as much as possible, and keep their traditions alive.

 

While this is reasonable and prudent advice when applied to “us,” to the ones who are being oppressed, do we accept that as a reasonable standard when applied to those we ourselves view as “other” who seek to live in our midst? Or is there one standard for “us” and another for “them”? Sadly, despite our experiences of the former, the latter is more often the case.

 

In our reading from the Gospel according to Luke, Jesus shows a different way. A different response to one who is “other,” who is “them.” As we heard, Jesus is traveling through “the region between Samaria and Galilee.” Implying this area is not strictly Jewish or Samaritan, but inhabited by both groups. He encounters ten lepers who seek healing. Jesus knows that the one who returned to thank him was a Samaritan. While not explicitly stated, the implication is that the other nine were Jewish. But even if the nine were a mix of Jewish and Samaritan, the overall lesson holds.

 

But first, it helps to understand the importance of this distinction between Jewish and Samaritan. In actuality, the origin of the Samaritans is a bit murky. Samaritans have their own understanding of their origins as a people dating back to the 17^th century BC, corresponding to the time of the Patriarchs. The Jewish understanding dates the origin of the Samaritans to the time of the Babylonian Exile in the 6^th century BC. Regardless, all will agree—and it’s about the only thing they will agree on—is that the Samaritans are descended from the Israelites, possibly with some intermarriage with Gentiles following the Assyrian Conquest. So, Samaritans and Israelites are related ethnically. Similarly, their religions share common roots. The Jewish and Samaritan religions are very similar, including worship of the same God, use of the same sacred texts (although there are some differences). The Samaritan religion evolving from the Jewish religion. And yet, there were some significant differences, both theologically, as well as in practice. As a result, there was great animosity between the Jews and the Samaritans. In fact, over time the animosity grew to such an extent that, by the time of Jesus, Samaritans and Jews viewed each other as sworn enemies. As those to be shunned and avoided.

 

Given the shared heritage of the Jews and Samaritans, both ethnically and religiously, you could liken the situation to the early days of the Reformation, with the bigotry and suspicions that existed between Roman Catholics and Protestants in parts of Europe, including Britain where our own branch of Christianity developed. Today we see very little differences, but in the minds of those at the time, the differences were stark.

 

Back to the healing. Upon encountering the ten lepers, Jesus apparently knows that they are a mixed group, with at least one Samaritan among them. He accepts them all, agrees to heal them all, regardless of religion and ethnicity. He tells them “Go and show yourself to the priests.” Not distinguishing which priests they should go to, Jewish or Samaritan. Leaving it to the individual to determine for themselves. Now, it was not the priests that would bring about healing. They were each healed in the moment. The purpose for going to the priest was to obtain verification of healing and ritual purity needed for them to be fully reintegrated into their respective communities.

 

While on their way, the Samaritan recognized that he had been healed. Rather than continue on to his priest, he defies Jesus and returns to him. Despite years of being ostracized and having to remain apart from others, he dared approach Jesus, prostrating himself at Jesus’ feet and thanking him. For which, Jesus praises him for his faith. Although not before observing that of all those who were healed that day, only one, only this foreigner, this one who was “other” in more ways than one, was moved to express his gratitude for what he had received. Perhaps because this Samaritan man did not even dare presume that a Jewish master would even look at him, let alone heal him, all because of his otherness.

 

Jesus’ example is of welcoming and embracing the “other” in his midst. He made no distinction between who he would heal based on ethnicity or religion—based on physical or ideological attributes. In responding to the man’s thanks and praise, Jesus says to him, “Get up and go on your way; your faith has made you well.” Jesus accepts and honors the faith of this man who is both ethnically and religiously “other.” Acknowledges that his faith is as valid as his own.

 

Although, in what is perhaps a sad, albeit all too prevalent, commentary on “us vs them” situations, the ones who were in the “us” group—the nine who are presumably of the same group as Jesus—the ones who are healed, and yet who went on without even a thought for offering thanks, take what they have, take what they have been given, for granted. While those who are “them,” who are “other,” who are used to being given the short end of the stick and who do not even presume to expect any help or kindness from “us” are so grateful for what they do receive. No matter how much or how little. That is one of the hallmarks of “us vs them”: a sense of entitlement by “us” and the need for “them” to fight for even the most basic rights and privileges.

 

Our Scripture readings for today provide a morality lesson in how we engage the “other,” those who are not in the same categories that we or our society unjustly place on people. As we saw in the Old Testament reading: how do we survive and thrive when we are the “other”? And as Jesus demonstrates: how do we engage the “other” in our midst?

 

But the Gospel story is also a stewardship lesson. The Samaritan man stopped what he was doing, turned around and went back to Jesus to offer thanks and praise for what he had received. For the much yearned, yet unexpected gift he received. The act of offering thanksgiving deepens and completes the blessing the man received. And so it is for us in our own relationship with God. We receive so much from our loving God. Just think about the many ways you are blessed in your life. And how often are we like the nine, who receive blessings without measure and are quick to take it for granted, to go on about our business? How often do we follow the example of one who was “other,” and take the time to turn around and go back to the One who has blessed us, offering our thanks and praise?

 

Our annual stewardship campaign is one way that we can offer thanks and praise to God. In the form of pledging tangible gifts of our bounty and resources that help us continue to support each other in our lives and ministries, and to minister to a world that is being broken apart by increased “othering.” So that we might be able to provide a place, in the example of our Gospel story, where all are welcomed, where there is no “us and them,” but only the “us” that is the family of God.