The Good Samaritan

 

For all you preachers out there.  This Sunday is Good Samaritan Sunday.  Best thing I've read this year on the Good Samaritan.  From Meister Ekhart via Dorothee Soelle (Silent Cry: Mysticism as Resistance, pp 67-68):

The story of the Good Samaritan (Luke 10) can be interpreted mystically in such a way that the question of the knowledge of God becomes its focus.  The priest and the Levite, who walk past the man who fell among robbers and was seriously hurt, are pious God-fearing persons.  They "know" God and the law of God.  They have God the same way that one who knows has that which is known. They know what God wants them to be and do.  They also know  where God is to be found, in the scriptures and the cult of the temple.  For them, God is mediated through the existing institutions.  they have their God--one who is not to be found on the road between Jerusalem and Jericho.  What is wrong with this knowledge of God?  The problem is not the knowledge of the Torah or the knowledge of the temple.  (It is absurd to read an anti-Judaistic meaning into a story of the Jew Jesus, since it could just as well have come from Hillel or another Jewish teacher.)  What is false is a knowledge of God that does not allow for any unknowing or any negative theology.  Because both actors know that God is "this," they do not see "that."  Hence the Good Samaritan is the antifundamentalist story par excellence.

"And so I ask God to rid me of God," Meister Eckhart says.  The God who is known and familiar is too small for him.  to know God like another object of our cognition means to turn God into something that is usable, at our disposal.  There are many places in mystical piety where the call is heard to leave God for God's sake.  The priest and the Levite in the Lukan narrative could have heard it.  In this sense, they could have learned to leave behind the object of God  they were familiar with, in order to find the God who has assumed the form of a poor beaten-up man.  To leave God for the sake of God means to relinquish a figure of God, a way of God, a mode or manner of speaking of God.

To give an example typical of our culture, this would mean letting go of the God of childhood, the God of our "home and native land," or the God of one's own family.  The fundamentalistic defiance in which the God of childhood is clung to in as literalist a way as possible often gets in the way of living experience.  The process of letting go would be a process of annihilation of the self that has evolved, a process that is necessary in order to know God and the unknown.  To leave the ego or the I fits consistently into the apophatic tradition.  That and nothing else is what the Samaritan is doing in the gospel narrative, and the mystical theologian from nazareth is recounting nothing different.

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