Christianity as Radical Neighborism: The Ethics of Radical Neighborism

Christianity as Radical Neighborism: The Ethics of Radical Neighborism

The Ethics of Radical Neighborism

The ethics of radical neighborism is visibly illustrated in the parable of the Good Samaritan. In this parable, an identified man is attacked by robbers and left for dead. While religious people ignored his plight, perspective Samaritan (avowed enemy of the Jews) came to his rescue. The Samaritan did not count the cost, but looked at the other with compassion. Interestingly, the other remains nameless, without status, race or nationality, sexual orientation but is spoken of only as a human being (umuntu). He is attacked by robbers and could not empower himself to get the desired liberation. The radical love of a Samaritan met the needs of the man in need. From an ecological perspective however, this concept should include nonhumans as well.

The attitude of the Good Samaritan is not self-seeking but selfless because to him all life is sacred. Saving life is more valuable than saving money in a capitalistic sense. The attitudes of a Levite and a priest are arguably closer to the values of capitalism. In political terms, their attitudes are similar to politicians who demand millions of dollars from multi-national companies - while children are dying from curable diseases across the world. However, Christianity is about radical neighborism. This understanding has special implications for the Church in the face of globalization. Our neighbors are all over the globe, human and nonhumans alike. If capitalism demands competition and enjoys profit at the expense of our neighbors, Christian faith demands that we deny ourselves for the sake of saving life (Jn 3:16). To be neighbours, therefore, is to realise that we are each other’s keepers in this sinful world. It means politicians giving up their entitlements for the sake of the other. It also means standing up for the plight of the unemployed and advocating policies that will create wealth for all.

The world should realize that love for the neighbour is more valuable than profits. But to postmodern humanity, radical neighborism fails to make sense. To the economists for example, Jesus’ answers and parables reflect complete ignorance of economic policies and realities. How can we live without property? Or how does he expect people to give up competition and give up all they have for the sake of a stranger? To Jesus, however, relationships and equality are more important than profits. In reality, if all of us lived on the Jesus’ principle of love for God and the neighbour and put God’s creation above profits, we will be “all one, strong and free,” as the Zambian national anthem proudly states. Only then can we accomplish more and make this world a better place for all.

The parable of Time: Radical Neighborism

Christianity is not just a religion but a way of life. The value of human life is not based on economic status but on being created in the image of God. Involuntary poverty threatens this divine conferred dignity and robs people of their humanity (ubuntu). It also robs the poor of their ability to meaningfully defend their dignity. In this case, the Church must stand with the poor and oppressed in demanding justice for all.

The Bible has two stories that are important to doing prophetic mission. These stories came as a result of one major question, “what shall I do to be saved?” This question is asking about what is needed to be truly human in God’s world. This is the very question democratic capitalism, socialism or any other political ideology is trying to address.

Notably, while the philosophers answer it through abstract theories and debates, Jesus responded in relational terms. The answer is to love God and neighbour as oneself. To Jesus, love involves giving up oneself for the sake of the other or what I call radical neighborism. Jesus told the lawyer the parable of the Good Samaritan (Lk 10:25ff) and challenged the rich ruler (Lk 18:19ff) to give everything to the poor and follow him. In other words, what it means to be truly human (umuntu) cannot be separated from loving God and our neighbour.

Radical neighborism is fundamentally based on God’s radical love. If Jews saw themselves as superior to Samaritans and the young rich ruler considered himself to be above the poor, Jesus alerts us to the principle of love, which reduces ethnicity, power and economic status to service. Christian love breaks all human boundaries and challenges us to love our neighbours as ourselves.

Radical love goes beyond worldly love since it carries with it some social and economic responsibilities. Jesus showed that our moral God cares for us and demands ethical prophesy from us. Here, concern for the neighbour cannot be separated from our common salvation. The young man is told to keep the relational commandments (Matt 19: 16). All to practice this love out of Christ's concern for all.