January 13, 2025 • 54 mins
What does it truly mean to love your neighbor as yourself? This question, steeped in ancient wisdom, becomes the heart of our discussion on "A Show of Faith." Join us as Reverend David Capes, Father Mario Arroyo, Rabbi Stuart Federow, and Rudy, a millennial theologian, navigate the profound intersections of love and faith across religious teachings.
Listeners will gain insights into the "love commandment" found in the New Testament and the Old Testament Hebrew Bible, while exploring the timeless parable of the Good Samaritan. Together, we uncover how these teachings resonate with the complexities of contemporary public life, emphasizing the importance of empathy and community through the lens of modern challenges, such as the devastating fires in Los Angeles.
Our dialogue takes a thought-provoking turn as we explore the nuances of living a life aligned with ancient commandments. Ponder the profound question posed to Jesus, "What must I do to inherit eternal life?" and discover how these teachings from Deuteronomy and Leviticus still guide us today.
We examine the delicate balance between action and intention, reflecting on the deep-seated connections between emotions, intellect, and faith. Through lively conversations about morality and public policy, we scrutinize the roles of Christians and Jews in addressing pressing issues like immigration and homelessness. Together, we reflect on real-world examples of compassionate legislation and the moral responsibilities we hold in an interconnected society.
Finally, we venture into the realms of personal responsibility and the power of words. Explore the consequences of choosing to live in high-risk environments, delving into the broader implications for society when resources are directed towards sustaining such choices.
We wrap up with an engaging discussion on the dynamic nature of language, recognizing its ability to create, heal, and harm. As we ponder forgiveness, repentance, and the enduring relevance of the Good Samaritan, our conversation encourages reflection on who our neighbor truly is and how mercy shapes our actions.
Join us for this episode, where faith, love, and the power of words guide an exploration of moral and ethical landscapes.
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Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:01):
Well, I guess it would be nice if I could touch
your body.
I know, not everybody has got abody like you, but I got a big
twice before I threw my heartaway, and I know all the games
you play because I play them too.
Oh, but I need some time offfrom that emotion, time to pick
(00:26):
my heart up off the floor.
Oh, and that love comes downwith a devotion.
Well, it takes to start me,baby, but I'm sure I'm through
the door, cause I gotta havefaith.
I gotta have faith Cause Igotta have faith, faith, faith,
I gotta have faith.
I gotta have faith Cause Igotta have faith, faith, faith.
(00:47):
I gotta have faith, faith,faith.
Welcome to A Show of Faith onAM 1070, answer where priests,
millennial rabbi and professordelve into the depths of
philosophy, theology andanything of interest in religion
.
Yes, yes, that's the voice ofthe Reverend David Capes, who is
(01:07):
the I noticed that I was thelast In the series.
You do what?
Well, it's more poetic.
It's poetic.
Rabbi, millennial.
I forgot how I did it already.
So that's the voice of DavidCapes, our minister, and I
forgot how I did it already.
(01:27):
Anyway, so that's the voice ofDavid Capes, our minister, and
director of.
Let's see, you have my phone soI can't remember what it is.
Director of AcademicProgramming.
Yes, that's what I said AtLinnard Theological Library and
our priest is Father MarioArroyo, pastor Emeritus at St
Cyril of Alexandria in the10,000 block of Westheimer Great
to be with you, I am RabbiStuart Federo, retired rabbi
(01:50):
from Shar Shalom in Clear Lake,texas.
Rudy is our millennial and hehas his master's degree in
theology from the University ofSt Thomas.
Howdy, howdy, hey, hey, he'swith us.
(02:14):
Yes, and Miranda is our boardoperator.
Nikki helps us with the phoneand welcome to a show of faith
on a 10 70 answer.
Speaker 2 (02:18):
yeah, it's great to be back with you guys today.
Yeah, thanks very much.
I got father Mario over.
He's looking up James DavisonHunter.
He's written some prettyinteresting books, his most
recent one called Democracy andSolidarity, a very interesting
kind of new book by him, so I'mlooking forward to reading.
(02:42):
I haven't read it yet, but I'veheard about it.
I had several people tell meabout it and we're in the
process of ordering it, gettingit into the library and
hopefully having it available toeverybody.
Speaker 3 (02:55):
Is somebody going to answer the phone?
Speaker 2 (02:58):
I think so.
Yeah, I think so.
So anyway, rudy glad to hearfrom you.
Are you in Guatemala?
Speaker 5 (03:07):
I am.
I just got back from Nicaragua.
I went to some family there andhad a whole experience there,
so it's good that we're talkingabout the subject that you
picked for today.
Speaker 2 (03:23):
Yeah, I'm the show director, so we're talking about
a couple that you picked fortoday.
Yeah, I'm the sub, I'm showdirector, so we're talking about
, uh, a couple of things reallyrelated.
One is the what's called in thenew testament and comes from
the old testament hebrew biblecalled the love commandment.
And the other thing is, uh isthe kind of the parable of the
good Samaritan, which is one ofthose parables that Jesus told
(03:47):
during his earthly ministry.
It's one of the most famousparables that he tells there are
hospitals named after that,there are laws named after that
Good Samaritan, good Samaritan,good Samaritan.
So we're going to be talking abit about that.
Specifically, I'm kind ofinterested in the question of
what does that look like interms of public life?
(04:09):
What does it mean to love yourneighbor as yourself?
Well, let me just tell you thestory, and it comes right out of
the Gospel of Luke, and itbegins with a question that
Jesus was being asked by a legalscholar from the day he said.
He stood up saying to JesusMaster, what shall I do to
(04:31):
inherit eternal life?
And I often ask my students.
I say what do you think themost important word is in that
question?
What must I do to inheriteternal life, stuart, what do
you think?
Speaker 1 (04:43):
Well, it could be inherit.
Although I'm not, you'd have totell me if that's really what
the translation reads.
Speaker 2 (04:48):
Yeah, it's pretty close yeah.
Speaker 1 (04:50):
And.
Speaker 2 (04:54):
What must I do to inherit eternal life?
Speaker 1 (04:57):
Another important line is eternal, okay, okay, and
somewhere in there has to bethe word do, yeah, exactly.
Speaker 2 (05:06):
Most important word, father Mario, the question that
was asked to Jesus what must Ido to inherit eternal life?
Master, master, okay.
Speaker 3 (05:15):
The relationship is the primary.
Okay, but he's actually anoutsider at this point.
Speaker 1 (05:20):
That's very interesting.
Speaker 2 (05:22):
Yeah, yeah.
Well, the word master couldalso mean teacher.
In that day I would make thecase, darrell Bock.
Okay, darrell Bock.
Yes, sorry, sorry, it does it.
Does Stuart Trust me?
Anyway, the idea is, what isthe most, I think, the most
important word there?
And the reason that I thinkit's the most important word is
because Jesus repeats, repeatsthat same word twice, a little
(05:42):
bit later.
What must I do to inheriteternal?
Speaker 1 (05:46):
life.
Speaker 2 (05:46):
He repeats the word do, or he repeats the words do,
oh, okay, yeah, and also life,also life, and, and.
And.
Then jesus responds to the guy.
He says what's written in thelaw?
How do you read it right?
So that's the the next part.
And the man answered well, hesaid you shall love the Lord,
(06:07):
your God, with all your heart,with all your soul, with all
your strength, with all yourmind and your neighbor as
yourself.
Stuart, where does that comefrom?
Leviticus 19.18.
Leviticus 19.18 is the secondpart love your neighbor as
yourself.
But what is that other part?
Love God with all your heart,soul, mind and strength.
Deuteronomy 6.
Deuteronomy 6.
Speaker 3 (06:28):
Deuteronomy 6 does not include the word mind.
Speaker 1 (06:32):
It does, but not the way you think.
In the ancient world, and thisI know to be true.
Yes, not what you just said,but the seat of the emotions was
not the heart.
In the ancient world, when itsays with all your heart, that's
where they thought theintelligence, the brain power,
(06:55):
the thought processes took place, they actually thought kidneys
was where the emotions were.
Speaker 2 (07:00):
Yeah, they didn't know, I mean, they didn't have
brain scans.
Speaker 6 (07:03):
They didn't have any of that stuff.
Speaker 2 (07:04):
Everything's in the brain anyway, we know now and
part of that, part of that goesout of the fact that when you
feel very emotional about things, right, you feel it in your gut
, right.
Right, that's when you feelthings.
When you feel fear, when youfeel, uh, love, right, you feel
a lot of things.
You feel that and thereactually have been studies, been
(07:25):
studies demonstrating that wehave some really interesting
kind of cells in there that doconnect to the brain.
Speaker 1 (07:32):
But anyway, at any rate.
At any rate, the other word isnot strength, the other word is
variness.
Speaker 2 (07:40):
Variness.
What does that mean?
Speaker 1 (07:42):
We interpret it to mean strength.
It can mean a number of thingsWith all your very-ness Like be
very good, very this oh okay,okay, my-od-ness yeah.
Oh, really My-od as well.
Speaker 2 (07:53):
My-od.
Speaker 1 (07:54):
yeah, the very Well my-od-ah-ha, with your being
very, your very-ness.
Okay, so it's interpreted.
Speaker 2 (08:02):
It's interpreted as strength, heart, soul, strength
and mind.
And then the second part ofthat is love your neighbor as
yourself right.
And what's interesting is howJesus responds.
He said well, you've answeredit right.
He said go, do this, do thisand you will live.
(08:24):
Rudy, did you pick up on that?
Speaker 5 (08:25):
the do and live.
Did you hear that?
The do, yeah, do this.
Rudy, did you pick up on that?
The do and live did you do?
Yeah, do this.
I was gonna say one of one ofthe things that I thought was
was critical is it was obviouslythat's that action, right.
But he said must, hmm, whatmust you do?
Yeah.
Then he references the law,right, as if there's some sort
of like sort of inherent statute, right, there's a criteria that
(08:53):
you have to follow, likethere's a path, right, and of
course, jesus he's talking, soit's kind of pointing to that.
Speaker 2 (09:05):
So, stuart, there's another.
Okay, yeah, father Mario, I wasgoing to say.
Speaker 3 (09:08):
I find, at the very risk of being struck by
lightning.
Jesus kind of contradictedhimself there, did he?
Well, yeah, because he says thequestion is Master, what must I
do?
And Rudy was emphasizing that.
Speaker 2 (09:28):
Right, what must I do ?
Speaker 3 (09:29):
And Jesus says follow the commandments right.
Speaker 2 (09:32):
Right, well, in particular, love God, right.
Okay, love your neighborsyourself.
Speaker 3 (09:37):
But then he adds one thing, so that he says you lack
one thing.
Speaker 2 (09:43):
No, not yet I know, but he will, will not on this
particular parable.
This is the different, this isa different parable, this
different story.
Well, okay, but, this is thesetup for the good samaritan.
Okay, not the, not the oneabout selling all the poor?
Speaker 3 (09:58):
yeah, yeah, but in that one he does.
It's the same question it's a.
Speaker 1 (10:03):
It's similar, but it's not the same exactly it's
also interesting, because therehe says do this, do this, do
this.
One thing you lack.
And he says basically, givetzedakah right poor.
And then he adds a second thing, when he said you'll need one
thing more, and that was comefollow me.
Speaker 3 (10:20):
So come follow me is an addition, probably later
possibly possibly, so we'regoing to the good samaritan so
we're talking about goodsamaritan.
Speaker 2 (10:28):
So here's, here's the here's the thing that I'm
wanting to.
To wrap in here, this past weekthere were fires all over los
angeles.
Oh, my god.
I mean awful, terrible Peoplewho've never lost their houses,
their lands, their livelihood,their animals and their lives.
Speaker 1 (10:52):
Absolutely.
Speaker 2 (10:53):
Absolutely.
And now there are people on theinternet.
The internet is awash withpeople who are saying well, you
get what you deserve.
What you get what you deserve.
Woo-hoo, you've lost yourhouses, you've lost your lives,
(11:13):
you've lost your animals, you'velost your friends and family
because you elected Newsom inCalifornia.
You elected these people inCalifornia.
So they're saying this happenedto them because they voted for
Newsom in California.
You elected these people inCalifornia.
Speaker 1 (11:25):
So they're saying this happened to them because
they voted for Newsom?
Speaker 2 (11:29):
Yeah, they said in a sense you get what you've
deserved.
If you had just had more sense,if you had.
That's not my theology, thankyou very much.
But this is I think it'simportant to talk about this
kind of thing because again, theInternet is awash with this
kind of blaming people orshaming them for what they have
(11:55):
done and it seems to me thatpublicly that that should be
decried, that should becriticized soundly and we can do
that.
And a lot of people have saidyou know, people have lost their
moral compass, etc.
Look, there's no straighterpath north on a moral compass
(12:16):
than to love God with all yourheart, soul, mind and strength
to love your neighbor asyourself.
Speaker 3 (12:19):
So wait a minute.
I don't agree with itfundamentally, but there is a
nugget of truth in it.
Speaker 2 (12:25):
Nugget of truth in.
Speaker 3 (12:27):
But it's indirect, it's not God said oh, they won't
throw out a new sin.
No, it's not about God, it'sabout that's the implication.
No, the implication what I'msaying is, you know there are
consequences to your choices.
Okay, yeah, now God knows theSanta Ana winds and the fire.
(12:48):
That's an accident.
Nobody, god doesn't send that.
Thank you, but the lack ofavailability.
Speaker 1 (12:57):
Right, $12 million cut from the fire department.
Speaker 3 (13:00):
Not only that, and then Governor Newsom, you know
putting cutting all that, thewhat do I say?
The water reservoirs andsending them into the sea
instead of reserving them Rightright.
Okay, so I mean, you're talkingabout?
Speaker 1 (13:17):
Yeah, there were decisions that made it worse.
That made it and they bear thebrunt of that decision.
Speaker 3 (13:21):
That's right.
They're the brunt of thatdecision, that's right.
So I think you just can't say acondemnation to all of those
people, because they may beemphasizing the wrong thing,
because it's an accident andit's a tragedy.
Speaker 2 (13:33):
Right, but you do.
Speaker 3 (13:34):
It's a natural disaster, it's a natural
disaster made much worse by badchoices, by bad choices.
Speaker 2 (13:41):
Yeah, and this is what I know about California,
because there are about 45% ofthe people who voted who don't
vote and yet their houses areburning.
And yet their neighborhoods aredecimated.
Speaker 1 (13:54):
And these jackasses who say that it's the fault of
the people who got their housesburned will probably add
something stupid like well, youshould have voted so you didn't,
and therefore They'll alwayscome up with stupid things like
that.
Speaker 3 (14:05):
The question also has to do, for example, in general.
I'll go to the ultimate issueAre all the Germans to bear some
responsibility?
Does the German nation bearsome responsibility for Adolf
Hitler?
Speaker 1 (14:21):
Those who did are dead.
Speaker 3 (14:25):
I know, but the question is still, you know, and
especially for us Christians.
Okay, let me bring it to thislevel.
Do we and this is Christiantheology do we bear any
responsibility for the killingof Jesus?
And I would say yes.
Speaker 2 (14:45):
Do we?
Yes, we yeah, we didn't do it.
Speaker 3 (14:48):
Right, but we do Our way of thinking.
Our way of thinking does it.
Speaker 2 (14:55):
But Jesus died for our sins.
Speaker 3 (14:57):
Yes, I agree with you .
Speaker 2 (14:59):
That's one of the hallmarks of Christian theology.
Speaker 3 (15:04):
One of the great sins of the world is the fact that
we have to go to a commercial,otherwise we're not going to
have a show.
Speaker 1 (15:08):
Yes, but they pay for us to be online, amen.
Speaker 3 (15:10):
This is 1070 KNTH and we'll be right back.
Speaker 9 (15:14):
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Speaker 11 (16:15):
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It's an absolute crazy day,home to the largest lineup of
free speech champions anywhere,delivering in-depth insight and
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Speaker 6 (16:31):
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Speaker 9 (16:45):
The Second Amendment does not apply to semi-auto
rifles, nor does it apply tobolt-action rifles, pistols or
revolvers.
Hey, the Second Amendmentrestricts government.
The technology of the firearmis irrelevant.
The restrictions on governmentremains the same, regardless of
the firearm.
The Second Amendment was notwritten to grant permission to
citizens to own and bearfirearms.
It forbids government'sinterference in the right to
(17:08):
keep and bear arms period.
Supporting the Second Amendmentthis is the Big 1070.
The answer here we go.
Speaker 12 (17:23):
All I want is to be left alone In my average home,
but why do I always feel?
Speaker 10 (17:41):
Like I'm in the twilight zone and I always feel
like Somebody's watching me andI love to dance.
Oh, I always feel likeSomebody's watching me.
Speaker 2 (17:56):
I never heard of this song, Wow Stuart.
Speaker 8 (17:58):
You almost hit that note, man that's good, that's
good.
Speaker 2 (17:59):
Wow, stuart, you almost hit that note, man,
that's good.
Speaker 5 (18:01):
That's good.
Speaker 2 (18:03):
Hey, Rudy, what have you heard about the Los Angeles
fires down in Guatemala?
Has it been on the news downthere?
Speaker 5 (18:10):
It's been all over the news and yeah, and I've
heard the same things.
You know, the internet's justkind of, you know, blaming a lot
of DEI DEI, diversity, equityand inclusion policies that were
made, trying to push for a morediverse firefighter, I would
(18:34):
say, pool of people.
Right, there was a lot ofmismanagement of water, which
California has traditionallydone for the last 40 years.
I mean, this is like.
Speaker 1 (18:45):
You mean mismanaged for 40 years?
Speaker 3 (18:48):
Yeah, mismanaged yeah .
Speaker 1 (18:49):
Mismanaged for 40 years Mismanaged.
Speaker 5 (18:52):
Yeah, yeah, so it's just been.
There's actually a great authorand military historian, victor
Davis Hanson.
He has a podcast and he does agreat take on it.
He actually does a lot ofagriculture there too, so he's
kind of in tune with a lot ofthese policies.
And I would play a little bit ofdevil's advocate too and say
(19:14):
that California has one of themost and I'm going to use these
air quotes right, like they arethe most sort of progressive in
what they call now sanctuarycities, right.
So a lot of their funding hasgone to a lot of immigrant
services, whether we thinkthey're illegal or not, or I
(19:35):
mean they are, of course, butyou know there's a lot of good
there that's being done too.
And and I think it's not fairto say that you know that that
certain actions you know, Ithink you have to kind of look
at the entire picture.
I'm not saying that it wasn'tmismanaged, of course it was but
but California does have a, youknow, kind of a long track
(19:59):
record of kind of being thissort of sanctuary of a place for
a lot of people.
So it does help.
I mean, I personally know a lotof people that live in
California, got to California,have found jobs in California
and are able to send money hometo Guatemala, to El Salvador, to
Nicaragua.
Speaker 1 (20:18):
You may remember the fires that was in Hawaii, yeah,
and when the smoke and ashcleared out, who brought
everything up?
Who bought the housing that gotburned down?
The wealthy Hawaiians,including Oprah, thank you.
I didn't say you said it, butyes, including very famous
celebrities.
Just swooped in and bought outthe land, how convenient and how
(20:39):
, and I wonder what's going tohappen.
You said it, but yes, includingvery famous celebrities.
Just swooped in and bought outthe land, bought out the land,
how convenient and how, and Iwonder what's going to happen
with this part of western LA.
Speaker 2 (20:45):
Yeah, Well, it's hard to know, right.
So and I know we've got to goto a break here in yet another
minute but I do think it's worthpondering.
For those of us called to beChristians and Jews, for whom
the love commandment love Godwith all your heart, soul, mind
and strength, love your neighboras yourself for whom those are
(21:09):
very important teachings tothink about.
What does that look like whenthat is put into practice?
In other words, not necessarilyto policy, you can't command
people to love, you can't makepeople love but what does it
look like for us as Christiansand as Jews to think about?
(21:29):
What does it mean to love?
Speaker 3 (21:31):
In the context of these fires.
Speaker 2 (21:33):
In the context of public life, public life in
general.
He was talking a moment agoabout immigration.
He was talking a moment agoabout the homeless problem.
So all of these issues thatcome together to think about
what is our moral compass story?
(21:55):
One time, stuart, about ateaching, maybe a rabbinic
teaching, about standing on oneleg.
A rabbi.
Speaker 1 (22:08):
It'll have very similar nuances to what you read
out of the New Testament.
But there was a ratherobnoxious person who came up to
one rabbi and said I willconvert to your religion if you
can tell me everything aboutJudaism while I stand on one
foot.
In other words, down to itsquickest, simplest thing,
(22:28):
because I'm not going to be ableto stand on my foot for very
long.
Now, there are different waysto understand that, but
basically that's what was meant.
And the first rabbi he went todid not take this too well and
basically chased him away.
So he goes to another rabbi.
Did he use his cane to chasehim away?
Yes, literally.
So he goes to a different rabbi, hillel.
(22:48):
And Hillel said ask the samequestion.
I will convert your religion ifyou tell me everything about
Judaism while I stand on onefoot, them while I stand on one
foot.
And Hillel said that which ishateful to you, do not do to
anybody else.
That's the whole Torah.
All the rest is commentary.
Now go and study it.
(23:11):
So, in other words, it doesn'tend with simple academic
acquisition of knowledge.
Okay, it has to do withlearning it and executing it and
putting it out in the realworld.
Speaker 2 (23:23):
So do to others what you would want them to do to you
.
Do not do to others what youdon't want yourself to do.
But I mean how Jesus said it doto others what you would want
them to do.
Speaker 3 (23:32):
Which is theologically different, Okay.
But now are we saying by thisthat what we want people to do
for us okay, let's say, in theloss of my house, okay, in a
fire, if I had lost it shouldthe rest of the community, or
(23:56):
even the United States as awhole, be on the hook for
rebuilding my house.
Speaker 1 (24:04):
See, this is why I would say, yes, you can in fact
legislate morality, and you canlegislate people to love.
But here's the thing, buthere's love is a choice I taught
you that right here, so youchoose okay but here's the
problem that I have.
Speaker 3 (24:20):
What if I say, okay, you need to love me and you need
to help me rebuild my house,but I'm not changing and I'm
still voting for all the thingsthat may help, that might go
wrong?
Speaker 6 (24:32):
So I'm saying you can lead a horse to water, but you
can't.
No no no, but should, Thenthey're going to have their
house burned down later no butthen we have to keep rebuilding
it.
Speaker 3 (24:41):
But we have to keep rebuilding it.
Speaker 1 (24:43):
This is why it shouldn't be an obligation,
people stepping forward to help.
Speaker 3 (24:47):
But here's what my question is Is repentance
required at all?
Speaker 1 (24:55):
For forgiveness, yes, but to help somebody no.
Speaker 3 (24:58):
Well to help somebody .
So For forgiveness, yes, but tohelp somebody, no, well to help
somebody.
So you know.
You say well, I'm an addict,help me, give me.
Speaker 6 (25:07):
Yeah, and I can help you by bringing you to a, and
I'm fully intending to be anaddict again.
Then it becomes your problem.
But I've done what I could tohelp you.
No, you could do more.
Speaker 1 (25:18):
But it's both.
You could do more.
No's both.
You could do more, no, no.
You're asking above and beyond.
What you're asking then becomesI know We've got to go to a
break.
Speaker 3 (25:27):
Yeah, cut him off.
Speaker 2 (25:28):
Cut him off, cut him off, cut him off.
Speaker 3 (25:29):
Okay, take care.
Speaker 2 (25:30):
I might do one off.
Speaker 5 (25:31):
I might do 770, the answer.
Speaker 8 (25:36):
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(25:59):
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(26:20):
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Speaker 4 (26:37):
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Speaker 9 (27:07):
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(27:28):
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Do it for me, I do it for you.
Speaker 8 (27:40):
Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh,
oh, oh, oh, oh, oh oh oh oh oh,oh, oh, oh, oh, oh, oh, oh, oh,
oh, oh, oh, oh, oh, oh, oh, oh,oh, oh, oh, oh, oh, oh, oh, oh,
oh oh oh, oh, oh, oh, oh, oh, oh, oh, oh, oh.
Speaker 4 (27:59):
I think this is for your benefit because it sounds
like Spanish.
Speaker 3 (28:10):
No, this is Portuguese.
Portuguese.
Speaker 2 (28:15):
Oh, it's for Rudy's benefit.
Speaker 6 (28:17):
Rabbi, come on Rudy, come on man.
Speaker 1 (28:21):
Welcome back to a show of faith.
On M1070 Answer.
Speaker 2 (28:24):
All right, Rudy, would you interpret that for us,
please?
The song yes.
Speaker 5 (28:28):
Pretty much.
The Rabbi doesn't speak anyPortuguese is what I'm learning.
Speaker 2 (28:32):
Oh, that's what we're learning.
Yeah, we're talking about thelove commandment tonight.
We're talking about the lovecommandment in regard to some
pretty unloving things that havebeen said on the Internet about
people whose houses are burningand burning and burning in
California, and we're talkingabout the love commandment.
Love God with all your heart,soul, mind and strength.
(28:54):
You know what you remind me ofand hold on, I can't hear you.
What did you say?
I?
Speaker 1 (28:58):
said you know what that reminds?
Speaker 2 (29:00):
me of what does that remind?
Speaker 1 (29:01):
you of?
Hold on, I can't hear you.
What did you say?
I said do you know what thatreminds me of?
What does that remind you of?
When there are naturaldisasters, tornadoes, hurricanes
, whatever I have seen in thefront of private homes, signs
put up in their front yard.
2 Chronicles 7, 14.
14, yes, you know, blaming thevictims.
Yeah, it's blaming the victims.
Speaker 2 (29:23):
Well, yeah, you know, blaming the victims.
Yeah, it's blaming the victims.
Well, yeah, same idea.
Yeah, we don't have wildfireshere like they have them in
California, but we do havefloods, we have tornadoes and
such, and they happen.
So I mean, can you take thelove commandment and make policy
out of it?
Yes, can you?
Stuart says yes.
Speaker 3 (29:42):
Mario's not so sure oh, I, I mean yes, but you have
to remember that love what youmean by that word okay, let's
talk about that, because I thinkthat's really critical, because
we often think of love in veryemotive sense.
Okay, right this is where Iwould make the distinction.
I would use the word love andcompassion as equal okay, to
(30:05):
some degree, and then I wouldsay that you have to the
distinction that I constantlymake between sentimental
compassion and effectivecompassion.
Speaker 1 (30:15):
Also appears here.
Speaker 3 (30:16):
Okay, because sentimental compassion is when
you do something for somebodyelse that makes you feel good,
so you don't pay attention towhat they really need to do and
what would ultimately benefitthem long term.
Speaker 2 (30:31):
So you do something and you feel better.
It makes you feel better.
Speaker 3 (30:35):
Effective compassion is when you look at another
person and you see the issuethat they're dealing with and
you don't necessarily do whatthey immediately want.
You make, you do some thinkingabout what is ultimately good
for them, and and that's that,because there's a short term and
a long term, you know looking,and so to me, of course, you can
(30:56):
legislate, um, you canlegislate love, but you have to
also legislating.
Love means effective compassion, love meaning help with a
little bit of justice.
You know the old thing of StPaul saying if you do not work
shall not eat.
You just can't be on the doleall the time and say but
(31:22):
initially, you should help whenyou can.
That's correct, and once you'vehelped, the obligation is no
longer in your hand, as they sayno, I see, I would disagree
with that because to some degree, when, especially for us
Christians, how many times mustI forgive my brother?
Speaker 1 (31:36):
no, no, we're not talking forgiveness, I know.
We're talking about rebuildingtheir burned down homes, but
yeah, but said forgiveness.
So you do say to keep helping,no matter what they do with it
well, I'm talking forgiveness, Iknow I'm talking about
rebuilding their burned downhomes?
Yeah, but forgiveness.
So you do say to keep helping,no matter what they do with it.
Well, I'm saying that that'sabuse of the word love.
That's abuse of the word love.
Speaker 3 (31:56):
No, no, yes, it's the abuse of the word love.
Speaker 1 (31:58):
So you're saying we don't keep helping them and keep
having their house burnt?
Speaker 3 (32:02):
You don't.
What about houses in Galvestonkeep getting flooding out by
hurricanes.
They keep rebuilding.
They should have to pay.
You want to build, you doinsurance, but your insurance is
going to be skyrocketing andyou better be able to afford it,
and that does happen.
Speaker 2 (32:13):
A lot of people are self-insured who live down there
.
Speaker 3 (32:17):
Yeah, or the insurance it's the same thing
with, in Texas, the whole issueof riding a motorcycle without a
helmet.
You can say you can have amotorcycle riding without a
helmet, but I don't want to haveto pay for your medical bills.
You should there's a law wear ahelmet.
Why?
Because the society should nothave to be burdened with that,
(32:41):
with your bad choices oralcoholism.
You know, I should not have tobear your issues.
But then there is repentance,you know.
And if there is repentance,then you do begin to say well, I
mean, you can help somebodyafter repentance.
Speaker 1 (32:57):
But the repentance also includes a change of
behavior.
That's correct.
Speaker 3 (33:03):
See, it's one of my interesting things that I always
find that the prodigal son.
Is that what we're talkingabout?
Speaker 2 (33:08):
Yeah, well, no, not the prodigal son, but the story
of the good Samaritan, you keeptrying to jump around, okay, so
here's kind of the rest of thestory, and we'll talk about this
and go to the break in a minute.
When the man responded, and hesaid Love God with all your
heart, soul, mind and strength,and love your neighbors as
yourself, jesus said Good,you've answered correctly.
(33:30):
Go and do and you will live.
The man, though, came back withthe next question who is my
neighbor?
Apparently, he knew who God wasright.
I mean, he didn't ask who isGod, he said who is my neighbor,
because that is the question.
And so Jesus told a story toillustrate the idea of that, and
(33:52):
it's called the Good Samaritan.
Stuart, I know, has a questionon this.
So, jesus, here's the story.
There was a man going down fromJerusalem to Jericho, and when
he fell among the hands ofrobbers, they stripped him, they
beat him, they went away,leaving him half dead.
Now, by chance, there was apriest going down the same road,
but when he saw him, he passedby on the other side.
(34:14):
So, too, when a Levite came tothat spot and saw him, he passed
by on the other side, but whena Samaritan on a journey came
upon him.
He looked at him and he hadcompassion Going back to that
word, compassion he went to himand he bandaged his wounds.
He poured oil and wine on thewounds.
Then he put him on his ownanimal, brought him to an inn
(34:36):
and took care of him there.
The next day he took out twodenarii and gave them to the
innkeeper Take care of him there.
The next day he took out twodenarii and gave them to the
innkeeper.
Take care of him.
He said, and on my returnjourney I'll repay you for any
additional expenses.
Which of these three, jesusasked, do you think, was a
neighbor to the man who fellinto the hands of robbers?
(34:58):
The hands of robbers?
And the man said the one whoshowed him mercy.
Jesus said go and do likewise.
So the story of the goodsamaritan becomes the
illustration to the question whois my neighbor?
Speaker 1 (35:17):
so, stewart, who is my neighbor in that story?
Well, clearly, the way thewhole story is set up, it's the
Samaritan.
Yeah, but how do we know who?
The no, not the Samaritan.
Speaker 2 (35:25):
Samaritan is the neighbor.
Speaker 3 (35:28):
Yes, oh, I thought no .
Because Jesus says who wasneighbor to the Samaritan.
Speaker 2 (35:35):
The Samaritan considered the man.
Speaker 1 (35:38):
The man who was injured right.
Speaker 3 (35:40):
The man who helped him was neighbor to the
Samaritan.
Speaker 1 (35:43):
Right, okay, okay.
But if you take a look inExodus, chapter 3, okay, the
Hebrews are about to leaveslavery in Egypt.
And God says to them you're notgoing to leave empty-handed.
And God says to them you're notgoing to leave empty-handed, go
(36:09):
to your neighbors and from them, you know, ask for their
jewelry and their riches andwealth and everything else.
Clearly, the word neighbor doesnot talk about, doesn't mean
the fellow Jews, it means theEgyptians, because they're the
ones who would be having thejewelry.
So the word neighbor meansanybody else.
It's not restricted to beinglike you, it's being people.
It means people who are.
(36:29):
It also includes people who arenot like you, right.
So to the Samaritan I have aquestion about that, by the way
oh, wonderful Greek scholar,yeah, okay.
But to the Samaritan he didn'tsay oh, you're not a Samaritan,
I'm not going to help you.
Speaker 2 (36:47):
Exactly Right, exactly Now.
So the Samaritan was theneighbor.
Speaker 1 (36:54):
The Samaritan saw in the eyes of the man beaten up
Right.
Speaker 6 (36:58):
Made of the image of God, his own neighbor.
Speaker 1 (36:59):
Exactly as a neighbor .
As a neighbor, as a neighbor,someone who needed help at the
time that he could give RightRight David scholar.
Everybody talks about thisperson as being the good
Samaritan.
Where's the word good in thewhole paragraph?
Speaker 2 (37:14):
Oh, it's not there Exactly.
Speaker 1 (37:15):
Yeah.
So why does this Samaritan getthe epithet, the name of being
the good Samaritan?
Speaker 2 (37:23):
Maybe there were some bad Samaritans.
Speaker 1 (37:26):
Because the stereotype of the Samaritan was.
They were all bad.
Yeah, they were the competitorsto the Jewish community
politically and religiously,right, right, they're the
reasons why.
So, for example, we havePassover coming up.
The Bible says seven days.
Why is it eight days?
Because it was the Samaritanswho would throw the Jewish
(37:49):
calendar off and try to mess upthe Jewish people to have them
by setting the fires at thewrong time.
So he becomes the goodSamaritan as opposed to well,
you know how the Samaritans are.
It's meant to contrast with thestereotype of the day Go ahead,
Father.
Speaker 2 (38:10):
Oh yes, Rudy, I'm sorry Stuart's been taking up
all your time.
He looked right at me as heasked me.
I'm sorry, rudy Stuart wastaking all your time.
Are you there?
No, I'm not at.
Rudy Stuart was taking all yourtime, are you?
Speaker 8 (38:23):
there.
Speaker 6 (38:23):
No, I'm not at all.
Speaker 2 (38:25):
I was giving the right answer.
No, I think it's.
Yeah, the word good is notthere, right, exactly right, I
think.
A lot of times the wordprodigal, by the way, I don't
know that the word prodigal isthere.
So for prodigal, son, so whatdo you think, rudy?
Speaker 5 (38:42):
I wanted to come, I wanted to come back to something
that father mario was alludingto, and it's kind of this kind
of notion is to to what extentright, am I responsible for the
continual bad decisions thatanother individual?
Um, because the notion here isis we're looking at things from
a sort of communal and and asocietal perspective, right, and
(39:06):
, and this whole thing of, forexample, living in coastlines
let's take um galveston right,we know they get hurricanes, we
know they get flooding, we knowthat they get shot down, and not
shot down but but completelydemolished, right?
I mean, it's happened a coupleof times already in which we
(39:29):
have recorded history, andthere's this guy, dr Bjorn
Lomborg, I don't know if youguys know him.
Speaker 3 (39:36):
We have 20 seconds for it.
Go to break.
Speaker 1 (39:38):
We'll come back to him, let's come back to you.
Speaker 3 (39:40):
Okay, Rudy, this is 1070 KNTHth and we'll be right
back am 1070 and fm 1033 theanswer.
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Speaker 9 (41:19):
Socialists and communists.
Is there a difference?
Not much.
After all, communism is thenext step after socialism.
Both know they can changeAmerica by dismantling or
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Without it, they know they cancontrol Americans.
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Speaker 8 (41:48):
The answer oh, who are the people in your
neighborhood, in yourneighborhood, in your
neighborhood.
Say who are the people in yourneighborhood, in your
neighborhood, in yourneighborhood.
Say who are the people in yourneighborhood.
The people that you meet eachday.
(42:09):
Miranda Waldo oh hi therelittle fella, hello, hey, listen
, you know who you could be if Igave you this little hat and a
bag to carry over your shoulder.
That could be a laundry man.
No, not a laundry man.
How about Santa Claus?
Speaker 1 (42:25):
No, no, no, no, not santa claus.
What's wrong with santa claus?
There's nothing wrong withsanta claus, don't you like?
Speaker 2 (42:29):
christmas oh, I love christmas, I have no idea who
are the people in yourneighborhood?
Yeah, when it first started Ithought it was the uh sesame
street song no, no, I thought itwas the uh.
Speaker 1 (42:37):
What uh so far you're saying can you be my neighbor?
Speaker 2 (42:42):
no, no, no, no, no.
What's?
Speaker 1 (42:43):
his name.
I can't think of his name.
Speaker 2 (42:44):
No, no, no, mr Rogers .
Speaker 4 (42:46):
Mr Rogers, yeah Right , but it wasn't no it was Sesame
Street.
Speaker 3 (42:50):
In the good old days of.
Speaker 2 (42:52):
Sesame.
Speaker 3 (42:52):
Street.
Yeah, Okay, we're going to goback to Rudy.
Let's go back to Rudy.
Speaker 2 (42:56):
Rudy, you were in the middle of something there when
Father interrupted you.
Speaker 5 (43:05):
I'm when father interrupted you.
I'm sorry, yeah, it's just.
There's this doctor, his nameis jordan lomberg and and he, if
you haven't heard of him, hedoes a lot of analysis on the
top of what I in my opinion,it's sort of the hubris of
humanity, right, like where wewant to live in, these
coastlines that are constantlydestroyed and, for example, take
New Orleans, right, it's likeextremely dangerous what happens
(43:28):
.
We've even developed technology, pumps, huge dams and all in an
attempt, it's below sea level.
Speaker 2 (43:35):
It's below sea level a lot of it.
Speaker 5 (43:37):
Yeah, all in an attempt to sort of subdue nature
, right.
And he goes through this list.
He's an economist, he's got alot of data and he gives
examples.
For example, if we were tospend $4 billion in anti-malaria
programs, we could pretty muchcure and prevent malaria across
(44:04):
the world, right?
So he kind of goes down thisentire list.
A lot of it is climate-relatedtoo.
So when we talk about Californiaand all these things, it's like
, okay, yeah, there's a lot ofmismanagement, but also, why do
I want to live in a place thathas huge fires all the time?
(44:25):
Right, and he kind of makesthis argument that that, like,
what is the issue with humanity?
It's like, yes, okay, you're ina beautiful mountain, great.
But it's like, is it alsorational?
And I think a lot of this.
And when we talk about helpingthe other, it's like like, okay,
I'm going to help you, but I'mnot going to help you build the
(44:46):
house in the exact same spotwhere this danger just happened.
Okay, let's do the rational andlogical thing, right?
God is a God of order, right?
Should I continue spending mytime, effort, money, sweat in a
family or individual that wantsto go back and continue doing
(45:07):
the same thing right now If theywere to come and say look, go
ahead, roy.
Speaker 1 (45:12):
Well, I just want to say we did the same thing here
After the hurricane.
We had the horrible floods wehad.
You could build your houseagain, but you have to build it
like 10 feet above the ground,so on stilts you had to raise up
the house you know how manyhouses got flooded out but then
they got the insurance money andwhatever and they had to raise
up the entire house.
(45:33):
Same thing you can build itagain, but with certain changes,
so it doesn't happen again.
Speaker 5 (45:39):
With changes, right, sure.
And look for Houston.
I saw the investments that thegovernment was making.
They expanded waterway passageswith the canal.
There was a lot of.
Now is it probably going tohappen again?
Yes, it's probably going tohappen again, right?
(46:00):
It's every what?
500 years or something, thatstorm that hit something like
that?
Right, statistically.
So it's going to happen again.
But then again I go back to thepoint.
It's like what is this hubrisof us trying to live?
It's like the people here inGuatemala, rabbi, that live
literally on the slope of anactive volcano, literally on the
(46:22):
slope of an active volcano, andthen you want the government to
come and help you when there'sa large explosion and it washes
away all your entire house andland, and it's like I don't know
man.
Speaker 3 (46:35):
It doesn't make a lot of sense, but the only problem,
rudy, it all depends on whereDo the poor?
You have to take this intoconsideration.
If all the land other land isvery desirable, where are the
poor to live in the undesirableland?
Why?
Speaker 1 (46:53):
is it undesirable?
Keep them out of Hawaii.
Speaker 3 (46:55):
Yeah.
Why is it undesirable?
Because it's dangerous, okay,but I agree with you to a
certain degree, but there has tobe a certain amount of justice
in terms of where do you letthem, where do you let the poor
live?
You know, it's kind of like.
It's kind of like people wholive in an island and it's
beautiful beaches and all thebeaches are controlled by
(47:15):
private property and the nativesget to live in the center.
Get they live in the center.
They got their own land, butthey have no access to the water
, they can't make a living, andso you have to say, well, do
they have access to livable landthat is not dangerous?
That's the other part ofjustice.
Speaker 1 (47:33):
And that won't eventually turn into slums
because of where it is.
Speaker 2 (47:40):
These are complicated problems.
Speaker 3 (47:42):
Extremely Go ahead, rudy.
Speaker 5 (47:45):
I just wanted to add one more thing.
It's something that the rabbiwas mentioning, and okay, if, if
we are prepared to make laws tosort of I don't want to say,
enforce love, but based on love,we also need to be prepared to
execute justice in the name ofthat love, or lack of love,
(48:06):
right, and I think of somethinglike murder.
Right, so I can make a law thatsays murder is illegal.
Okay, and why?
Because, imago Dei, right, Isee the faith of God in my
neighbor and so I want topreserve that life.
Okay, but then, if somebodydoesn't follow that law, if
(48:27):
somebody doesn't particularlyface that law, we have to now
build an entire infrastructure,which is what we have now.
Right, jails, yes, that aredealing with criminals.
So we have to be very carefulwith what we mean by love.
It's something that you werekind of talking about earlier.
Speaker 3 (48:49):
Yeah, that's my original point, that we have to
be careful what it means.
But real love.
That's why it's, you know, whenI said effective compassion as
the difference betweensentimental compassion,
effective compassion takesthought.
Speaker 1 (49:02):
Right, and it takes what is in the best interest of
the person who you're loving.
Speaker 3 (49:07):
Correct, right the sentimental compassion is easy.
All you have to do is do alittle thing.
It makes you feel good and youlet it.
Speaker 1 (49:13):
Go pat yourself on the back yeah, I'm a good person
.
Speaker 3 (49:16):
I'm a good person.
Yeah, that's why, you know, ifyou do stuff that just makes you
feel good, it looks good.
That's what's called virtuesignaling.
You know, you do something thatsignals that you're a virtuous
person.
Speaker 1 (49:30):
Yeah, it makes everybody feel good, and I
believe that the whole searchfor being able to call yourself
a good person and to be able tovirtue signal is what stimulates
most of the left.
For all that they do, I agreewith you, because it's the quick
, the easy, and then, once it'sdone, they can pat themselves on
the back and say I helped, I'mtruly a good person.
(49:52):
It's like they don't evenbelieve they're a really good
person and they have to keepdoing these shallow, meaningless
things so they can say tothemselves I'm a good person.
Speaker 2 (50:05):
When you look at the story here of the Good Samaritan
and I think he was good, stuart, I know, I know I'm just
teasing you I mean what he didwas really remarkable To stop a
journey, to bandage the person,to put him on his animal,
transport him to the next den,to pay the kinds of things.
I mean this would have been inour economy hundreds and
hundreds of dollars.
(50:25):
This was not just a little tiphere.
Let me give you a quarter.
Speaker 4 (50:30):
Let me give you a couple of bucks to take care of
this guy.
Speaker 2 (50:33):
This was significant cash outlay to take care of this
man.
Speaker 3 (50:37):
But notice it was not just sentimental compassion, it
was effective.
He did to help him.
He did it he did it to help him.
Speaker 2 (50:45):
Yeah, yeah.
Speaker 3 (50:45):
You know.
So if he would have seen thesame guy just sitting around
getting drunk and asking formoney and he doesn't want to get
any help then you don't do that.
Speaker 1 (50:56):
Right, right, and it's also a great purveyor of
polemic against the priests andthe Levites.
Don't forget that too.
What this?
The story of the Good Samaritan.
Speaker 2 (51:07):
Well, I think what it's saying is you have these
people who are very religious,but just because they're
religious doesn't meannecessarily that they're good
people.
Speaker 6 (51:18):
It's polemical.
Speaker 2 (51:19):
It is polemical, but I don't think it's anti-Judaism.
I don't think it's anti-priest.
Speaker 1 (51:26):
It has certainly been used that way.
It has been used that way andthe whole question of who's your
neighbor you know, except for,like I was quoting the line from
Exodus Right, there are peoplewho have said and will say, oh
to the Jews.
That just means helping otherJews, oh to the jews.
Speaker 2 (51:42):
That just means helping other jews.
That doesn't mean helpinganybody else.
I've never heard anybody.
Oh, I certainly.
Oh, stewart, absolutely.
You've been reading.
You've been reading the wrongside of the internet, man?
No, I'm sure I'm sure they havebeen.
I mean, uh, sometimes peoplewill say things like well, you
know, charity begins at home,right, charity begins at home,
so we start with our.
We start with our own first, wehelp our own first, right and
(52:04):
and so we don't worry aboutpeople on the outside.
We help our own first, whateverthat means.
Speaker 3 (52:09):
That's why I love that charity begins at home.
The jesus statement, who is mymother, my brother and my sister
right right, because it justthe blood means nothing.
Yeah, it means nothing.
Speaker 2 (52:21):
Yeah, it means nothing.
Yeah, which is socounter-cultural for that day?
Speaker 3 (52:26):
Yes, it was.
Speaker 2 (52:27):
When your blood relation meant pretty much
everything.
At that point, jesus isexpanding this notion of what
God's reign was about.
It was about those who did thewill of God, those who sought
God's will.
You could be my brother.
Stuart could be my brother.
Anyone who's seeking to befaithful to God could be a
(52:51):
brother or a sister.
That's the way the liturgyreads in a lot of churches these
days.
So anyway, next week, stuart,you're going to be up.
Speaker 1 (53:02):
Stuart J, I definitely hope to be absolutely
.
Darrell Bock, you're going tobe up.
I definitely hope to beAbsolutely, and the topic I hope
is going to be speech.
Speaker 2 (53:09):
What about speech?
Are you for it or against it?
Speaker 1 (53:15):
I am speaking as I say, I am for speaking, but God
made the world by speech and onething that humans have over the
animals is speech and ourspeech.
You know, words can hurt, wordscan heal, words can hurt.
So different angles on the ideaof speech.
Speaker 2 (53:34):
Yeah, in postmodernism they say words
both mean things and do things.
Yeah, words do things, but inthe modern world.
Speaker 1 (53:43):
you can change the meaning you can make anything
you want.
You can, you can and thereforeit loses its meaning.
Speaker 2 (53:49):
It can lose the meaning, but it also can be used
for a variety of things, forgood or for bad.
Speaker 1 (53:55):
Yeah, we'll talk about that.
Speaker 2 (53:56):
Yeah, thanks for the use of your phone, by the way,
you're very welcome.
Speaker 3 (54:11):
By the wayry, wants you to get in touch with her.
Oh, thank you, I will do.
Speaker 5 (54:14):
Yeah, yeah, she's she's been texting yes.
So just once, very quickly, uh,when is your wife getting her
her visa, rudy?
Um, I'm waiting for the uh, forthe approval letter from the
government.
Speaker 3 (54:22):
We are waiting anxiously to meet the woman.
Speaker 5 (54:28):
I don't know if I'm happy for you all to meet her.
Speaker 1 (54:31):
Yeah, we'll tell her the truth about you.
Yeah, yeah yeah.
Liz, if we do that, you cantell her the truth about us,
Okay folks, this is 1070 KNTH.
Speaker 3 (54:40):
You've been listening to the Show of Faith.
Keep us in your prayers.
You're going to be in ours.
Speaker 9 (54:43):
Find us at am1070theanswercom.
Download our apps.
Stream us 24-7 KNTH.
Well, I guess it would be nice if I could touch
your body.
I know, not everybody has got abody like you, but I got a big
twice before I threw my heartaway, and I know all the games
you play because I play them too.
Oh, but I need some time offfrom that emotion, time to pick
(00:26):
my heart up off the floor.
Oh, and that love comes downwith a devotion.
Well, it takes to start me,baby, but I'm sure I'm through
the door, cause I gotta havefaith.
I gotta have faith Cause Igotta have faith, faith, faith,
I gotta have faith.
I gotta have faith Cause Igotta have faith, faith, faith.
(00:47):
I gotta have faith, faith,faith.
Welcome to A Show of Faith onAM 1070, answer where priests,
millennial rabbi and professordelve into the depths of
philosophy, theology andanything of interest in religion
.
Yes, yes, that's the voice ofthe Reverend David Capes, who is
(01:07):
the I noticed that I was thelast In the series.
You do what?
Well, it's more poetic.
It's poetic.
Rabbi, millennial.
I forgot how I did it already.
So that's the voice of DavidCapes, our minister, and I
forgot how I did it already.
(01:27):
Anyway, so that's the voice ofDavid Capes, our minister, and
director of.
Let's see, you have my phone soI can't remember what it is.
Director of AcademicProgramming.
Yes, that's what I said AtLinnard Theological Library and
our priest is Father MarioArroyo, pastor Emeritus at St
Cyril of Alexandria in the10,000 block of Westheimer Great
to be with you, I am RabbiStuart Federo, retired rabbi
(01:50):
from Shar Shalom in Clear Lake,texas.
Rudy is our millennial and hehas his master's degree in
theology from the University ofSt Thomas.
Howdy, howdy, hey, hey, he'swith us.
(02:14):
Yes, and Miranda is our boardoperator.
Nikki helps us with the phoneand welcome to a show of faith
on a 10 70 answer.
Speaker 2 (02:18):
yeah, it's great to be back with you guys today.
Yeah, thanks very much.
I got father Mario over.
He's looking up James DavisonHunter.
He's written some prettyinteresting books, his most
recent one called Democracy andSolidarity, a very interesting
kind of new book by him, so I'mlooking forward to reading.
(02:42):
I haven't read it yet, but I'veheard about it.
I had several people tell meabout it and we're in the
process of ordering it, gettingit into the library and
hopefully having it available toeverybody.
Speaker 3 (02:55):
Is somebody going to answer the phone?
Speaker 2 (02:58):
I think so.
Yeah, I think so.
So anyway, rudy glad to hearfrom you.
Are you in Guatemala?
Speaker 5 (03:07):
I am.
I just got back from Nicaragua.
I went to some family there andhad a whole experience there,
so it's good that we're talkingabout the subject that you
picked for today.
Speaker 2 (03:23):
Yeah, I'm the show director, so we're talking about
a couple that you picked fortoday.
Yeah, I'm the sub, I'm showdirector, so we're talking about
, uh, a couple of things reallyrelated.
One is the what's called in thenew testament and comes from
the old testament hebrew biblecalled the love commandment.
And the other thing is, uh isthe kind of the parable of the
good Samaritan, which is one ofthose parables that Jesus told
(03:47):
during his earthly ministry.
It's one of the most famousparables that he tells there are
hospitals named after that,there are laws named after that
Good Samaritan, good Samaritan,good Samaritan.
So we're going to be talking abit about that.
Specifically, I'm kind ofinterested in the question of
what does that look like interms of public life?
(04:09):
What does it mean to love yourneighbor as yourself?
Well, let me just tell you thestory, and it comes right out of
the Gospel of Luke, and itbegins with a question that
Jesus was being asked by a legalscholar from the day he said.
He stood up saying to JesusMaster, what shall I do to
(04:31):
inherit eternal life?
And I often ask my students.
I say what do you think themost important word is in that
question?
What must I do to inheriteternal life, stuart, what do
you think?
Speaker 1 (04:43):
Well, it could be inherit.
Although I'm not, you'd have totell me if that's really what
the translation reads.
Speaker 2 (04:48):
Yeah, it's pretty close yeah.
Speaker 1 (04:50):
And.
Speaker 2 (04:54):
What must I do to inherit eternal life?
Speaker 1 (04:57):
Another important line is eternal, okay, okay, and
somewhere in there has to bethe word do, yeah, exactly.
Speaker 2 (05:06):
Most important word, father Mario, the question that
was asked to Jesus what must Ido to inherit eternal life?
Master, master, okay.
Speaker 3 (05:15):
The relationship is the primary.
Okay, but he's actually anoutsider at this point.
Speaker 1 (05:20):
That's very interesting.
Speaker 2 (05:22):
Yeah, yeah.
Well, the word master couldalso mean teacher.
In that day I would make thecase, darrell Bock.
Okay, darrell Bock.
Yes, sorry, sorry, it does it.
Does Stuart Trust me?
Anyway, the idea is, what isthe most, I think, the most
important word there?
And the reason that I thinkit's the most important word is
because Jesus repeats, repeatsthat same word twice, a little
(05:42):
bit later.
What must I do to inheriteternal?
Speaker 1 (05:46):
life.
Speaker 2 (05:46):
He repeats the word do, or he repeats the words do,
oh, okay, yeah, and also life,also life, and, and.
And.
Then jesus responds to the guy.
He says what's written in thelaw?
How do you read it right?
So that's the the next part.
And the man answered well, hesaid you shall love the Lord,
(06:07):
your God, with all your heart,with all your soul, with all
your strength, with all yourmind and your neighbor as
yourself.
Stuart, where does that comefrom?
Leviticus 19.18.
Leviticus 19.18 is the secondpart love your neighbor as
yourself.
But what is that other part?
Love God with all your heart,soul, mind and strength.
Deuteronomy 6.
Deuteronomy 6.
Speaker 3 (06:28):
Deuteronomy 6 does not include the word mind.
Speaker 1 (06:32):
It does, but not the way you think.
In the ancient world, and thisI know to be true.
Yes, not what you just said,but the seat of the emotions was
not the heart.
In the ancient world, when itsays with all your heart, that's
where they thought theintelligence, the brain power,
(06:55):
the thought processes took place, they actually thought kidneys
was where the emotions were.
Speaker 2 (07:00):
Yeah, they didn't know, I mean, they didn't have
brain scans.
Speaker 6 (07:03):
They didn't have any of that stuff.
Speaker 2 (07:04):
Everything's in the brain anyway, we know now and
part of that, part of that goesout of the fact that when you
feel very emotional about things, right, you feel it in your gut
, right.
Right, that's when you feelthings.
When you feel fear, when youfeel, uh, love, right, you feel
a lot of things.
You feel that and thereactually have been studies, been
(07:25):
studies demonstrating that wehave some really interesting
kind of cells in there that doconnect to the brain.
Speaker 1 (07:32):
But anyway, at any rate.
At any rate, the other word isnot strength, the other word is
variness.
Speaker 2 (07:40):
Variness.
What does that mean?
Speaker 1 (07:42):
We interpret it to mean strength.
It can mean a number of thingsWith all your very-ness Like be
very good, very this oh okay,okay, my-od-ness yeah.
Oh, really My-od as well.
Speaker 2 (07:53):
My-od.
Speaker 1 (07:54):
yeah, the very Well my-od-ah-ha, with your being
very, your very-ness.
Okay, so it's interpreted.
Speaker 2 (08:02):
It's interpreted as strength, heart, soul, strength
and mind.
And then the second part ofthat is love your neighbor as
yourself right.
And what's interesting is howJesus responds.
He said well, you've answeredit right.
He said go, do this, do thisand you will live.
(08:24):
Rudy, did you pick up on that?
Speaker 5 (08:25):
the do and live.
Did you hear that?
The do, yeah, do this.
Rudy, did you pick up on that?
The do and live did you do?
Yeah, do this.
I was gonna say one of one ofthe things that I thought was
was critical is it was obviouslythat's that action, right.
But he said must, hmm, whatmust you do?
Yeah.
Then he references the law,right, as if there's some sort
of like sort of inherent statute, right, there's a criteria that
(08:53):
you have to follow, likethere's a path, right, and of
course, jesus he's talking, soit's kind of pointing to that.
Speaker 2 (09:05):
So, stuart, there's another.
Okay, yeah, father Mario, I wasgoing to say.
Speaker 3 (09:08):
I find, at the very risk of being struck by
lightning.
Jesus kind of contradictedhimself there, did he?
Well, yeah, because he says thequestion is Master, what must I
do?
And Rudy was emphasizing that.
Speaker 2 (09:28):
Right, what must I do ?
Speaker 3 (09:29):
And Jesus says follow the commandments right.
Speaker 2 (09:32):
Right, well, in particular, love God, right.
Okay, love your neighborsyourself.
Speaker 3 (09:37):
But then he adds one thing, so that he says you lack
one thing.
Speaker 2 (09:43):
No, not yet I know, but he will, will not on this
particular parable.
This is the different, this isa different parable, this
different story.
Well, okay, but, this is thesetup for the good samaritan.
Okay, not the, not the oneabout selling all the poor?
Speaker 3 (09:58):
yeah, yeah, but in that one he does.
It's the same question it's a.
Speaker 1 (10:03):
It's similar, but it's not the same exactly it's
also interesting, because therehe says do this, do this, do
this.
One thing you lack.
And he says basically, givetzedakah right poor.
And then he adds a second thing, when he said you'll need one
thing more, and that was comefollow me.
Speaker 3 (10:20):
So come follow me is an addition, probably later
possibly possibly, so we'regoing to the good samaritan so
we're talking about goodsamaritan.
Speaker 2 (10:28):
So here's, here's the here's the thing that I'm
wanting to.
To wrap in here, this past weekthere were fires all over los
angeles.
Oh, my god.
I mean awful, terrible Peoplewho've never lost their houses,
their lands, their livelihood,their animals and their lives.
Speaker 1 (10:52):
Absolutely.
Speaker 2 (10:53):
Absolutely.
And now there are people on theinternet.
The internet is awash withpeople who are saying well, you
get what you deserve.
What you get what you deserve.
Woo-hoo, you've lost yourhouses, you've lost your lives,
(11:13):
you've lost your animals, you'velost your friends and family
because you elected Newsom inCalifornia.
You elected these people inCalifornia.
So they're saying this happenedto them because they voted for
Newsom in California.
You elected these people inCalifornia.
Speaker 1 (11:25):
So they're saying this happened to them because
they voted for Newsom?
Speaker 2 (11:29):
Yeah, they said in a sense you get what you've
deserved.
If you had just had more sense,if you had.
That's not my theology, thankyou very much.
But this is I think it'simportant to talk about this
kind of thing because again, theInternet is awash with this
kind of blaming people orshaming them for what they have
(11:55):
done and it seems to me thatpublicly that that should be
decried, that should becriticized soundly and we can do
that.
And a lot of people have saidyou know, people have lost their
moral compass, etc.
Look, there's no straighterpath north on a moral compass
(12:16):
than to love God with all yourheart, soul, mind and strength
to love your neighbor asyourself.
Speaker 3 (12:19):
So wait a minute.
I don't agree with itfundamentally, but there is a
nugget of truth in it.
Speaker 2 (12:25):
Nugget of truth in.
Speaker 3 (12:27):
But it's indirect, it's not God said oh, they won't
throw out a new sin.
No, it's not about God, it'sabout that's the implication.
No, the implication what I'msaying is, you know there are
consequences to your choices.
Okay, yeah, now God knows theSanta Ana winds and the fire.
(12:48):
That's an accident.
Nobody, god doesn't send that.
Thank you, but the lack ofavailability.
Speaker 1 (12:57):
Right, $12 million cut from the fire department.
Speaker 3 (13:00):
Not only that, and then Governor Newsom, you know
putting cutting all that, thewhat do I say?
The water reservoirs andsending them into the sea
instead of reserving them Rightright.
Okay, so I mean, you're talkingabout?
Speaker 1 (13:17):
Yeah, there were decisions that made it worse.
That made it and they bear thebrunt of that decision.
Speaker 3 (13:21):
That's right.
They're the brunt of thatdecision, that's right.
So I think you just can't say acondemnation to all of those
people, because they may beemphasizing the wrong thing,
because it's an accident andit's a tragedy.
Speaker 2 (13:33):
Right, but you do.
Speaker 3 (13:34):
It's a natural disaster, it's a natural
disaster made much worse by badchoices, by bad choices.
Speaker 2 (13:41):
Yeah, and this is what I know about California,
because there are about 45% ofthe people who voted who don't
vote and yet their houses areburning.
And yet their neighborhoods aredecimated.
Speaker 1 (13:54):
And these jackasses who say that it's the fault of
the people who got their housesburned will probably add
something stupid like well, youshould have voted so you didn't,
and therefore They'll alwayscome up with stupid things like
that.
Speaker 3 (14:05):
The question also has to do, for example, in general.
I'll go to the ultimate issueAre all the Germans to bear some
responsibility?
Does the German nation bearsome responsibility for Adolf
Hitler?
Speaker 1 (14:21):
Those who did are dead.
Speaker 3 (14:25):
I know, but the question is still, you know, and
especially for us Christians.
Okay, let me bring it to thislevel.
Do we and this is Christiantheology do we bear any
responsibility for the killingof Jesus?
And I would say yes.
Speaker 2 (14:45):
Do we?
Yes, we yeah, we didn't do it.
Speaker 3 (14:48):
Right, but we do Our way of thinking.
Our way of thinking does it.
Speaker 2 (14:55):
But Jesus died for our sins.
Speaker 3 (14:57):
Yes, I agree with you .
Speaker 2 (14:59):
That's one of the hallmarks of Christian theology.
Speaker 3 (15:04):
One of the great sins of the world is the fact that
we have to go to a commercial,otherwise we're not going to
have a show.
Speaker 1 (15:08):
Yes, but they pay for us to be online, amen.
Speaker 3 (15:10):
This is 1070 KNTH and we'll be right back.
Speaker 9 (15:14):
AM 1070, the Answer.
Speaker 6 (15:16):
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Speaker 11 (16:15):
Salem News Channel is America's fastest-growing
conservative TV network.
It's an absolute crazy day,home to the largest lineup of
free speech champions anywhere,delivering in-depth insight and
unapologetic opinion on today'sbiggest news stories.
Speaker 6 (16:31):
Americans aren't going to put up with this
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SNC brings you the news that matters, told with
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Watch Salem News Channel free24-7 on your television Stream
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Speaker 9 (16:45):
The Second Amendment does not apply to semi-auto
rifles, nor does it apply tobolt-action rifles, pistols or
revolvers.
Hey, the Second Amendmentrestricts government.
The technology of the firearmis irrelevant.
The restrictions on governmentremains the same, regardless of
the firearm.
The Second Amendment was notwritten to grant permission to
citizens to own and bearfirearms.
It forbids government'sinterference in the right to
(17:08):
keep and bear arms period.
Supporting the Second Amendmentthis is the Big 1070.
The answer here we go.
Speaker 12 (17:23):
All I want is to be left alone In my average home,
but why do I always feel?
Speaker 10 (17:41):
Like I'm in the twilight zone and I always feel
like Somebody's watching me andI love to dance.
Oh, I always feel likeSomebody's watching me.
Speaker 2 (17:56):
I never heard of this song, Wow Stuart.
Speaker 8 (17:58):
You almost hit that note, man that's good, that's
good.
Speaker 2 (17:59):
Wow, stuart, you almost hit that note, man,
that's good.
Speaker 5 (18:01):
That's good.
Speaker 2 (18:03):
Hey, Rudy, what have you heard about the Los Angeles
fires down in Guatemala?
Has it been on the news downthere?
Speaker 5 (18:10):
It's been all over the news and yeah, and I've
heard the same things.
You know, the internet's justkind of, you know, blaming a lot
of DEI DEI, diversity, equityand inclusion policies that were
made, trying to push for a morediverse firefighter, I would
(18:34):
say, pool of people.
Right, there was a lot ofmismanagement of water, which
California has traditionallydone for the last 40 years.
I mean, this is like.
Speaker 1 (18:45):
You mean mismanaged for 40 years?
Speaker 3 (18:48):
Yeah, mismanaged yeah .
Speaker 1 (18:49):
Mismanaged for 40 years Mismanaged.
Speaker 5 (18:52):
Yeah, yeah, so it's just been.
There's actually a great authorand military historian, victor
Davis Hanson.
He has a podcast and he does agreat take on it.
He actually does a lot ofagriculture there too, so he's
kind of in tune with a lot ofthese policies.
And I would play a little bit ofdevil's advocate too and say
(19:14):
that California has one of themost and I'm going to use these
air quotes right, like they arethe most sort of progressive in
what they call now sanctuarycities, right.
So a lot of their funding hasgone to a lot of immigrant
services, whether we thinkthey're illegal or not, or I
(19:35):
mean they are, of course, butyou know there's a lot of good
there that's being done too.
And and I think it's not fairto say that you know that that
certain actions you know, Ithink you have to kind of look
at the entire picture.
I'm not saying that it wasn'tmismanaged, of course it was but
but California does have a, youknow, kind of a long track
(19:59):
record of kind of being thissort of sanctuary of a place for
a lot of people.
So it does help.
I mean, I personally know a lotof people that live in
California, got to California,have found jobs in California
and are able to send money hometo Guatemala, to El Salvador, to
Nicaragua.
Speaker 1 (20:18):
You may remember the fires that was in Hawaii, yeah,
and when the smoke and ashcleared out, who brought
everything up?
Who bought the housing that gotburned down?
The wealthy Hawaiians,including Oprah, thank you.
I didn't say you said it, butyes, including very famous
celebrities.
Just swooped in and bought outthe land, how convenient and how
(20:39):
, and I wonder what's going tohappen.
You said it, but yes, includingvery famous celebrities.
Just swooped in and bought outthe land, bought out the land,
how convenient and how, and Iwonder what's going to happen
with this part of western LA.
Speaker 2 (20:45):
Yeah, Well, it's hard to know, right.
So and I know we've got to goto a break here in yet another
minute but I do think it's worthpondering.
For those of us called to beChristians and Jews, for whom
the love commandment love Godwith all your heart, soul, mind
and strength, love your neighboras yourself for whom those are
(21:09):
very important teachings tothink about.
What does that look like whenthat is put into practice?
In other words, not necessarilyto policy, you can't command
people to love, you can't makepeople love but what does it
look like for us as Christiansand as Jews to think about?
(21:29):
What does it mean to love?
Speaker 3 (21:31):
In the context of these fires.
Speaker 2 (21:33):
In the context of public life, public life in
general.
He was talking a moment agoabout immigration.
He was talking a moment agoabout the homeless problem.
So all of these issues thatcome together to think about
what is our moral compass story?
(21:55):
One time, stuart, about ateaching, maybe a rabbinic
teaching, about standing on oneleg.
A rabbi.
Speaker 1 (22:08):
It'll have very similar nuances to what you read
out of the New Testament.
But there was a ratherobnoxious person who came up to
one rabbi and said I willconvert to your religion if you
can tell me everything aboutJudaism while I stand on one
foot.
In other words, down to itsquickest, simplest thing,
(22:28):
because I'm not going to be ableto stand on my foot for very
long.
Now, there are different waysto understand that, but
basically that's what was meant.
And the first rabbi he went todid not take this too well and
basically chased him away.
So he goes to another rabbi.
Did he use his cane to chasehim away?
Yes, literally.
So he goes to a different rabbi, hillel.
(22:48):
And Hillel said ask the samequestion.
I will convert your religion ifyou tell me everything about
Judaism while I stand on onefoot, them while I stand on one
foot.
And Hillel said that which ishateful to you, do not do to
anybody else.
That's the whole Torah.
All the rest is commentary.
Now go and study it.
(23:11):
So, in other words, it doesn'tend with simple academic
acquisition of knowledge.
Okay, it has to do withlearning it and executing it and
putting it out in the realworld.
Speaker 2 (23:23):
So do to others what you would want them to do to you
.
Do not do to others what youdon't want yourself to do.
But I mean how Jesus said it doto others what you would want
them to do.
Speaker 3 (23:32):
Which is theologically different, Okay.
But now are we saying by thisthat what we want people to do
for us okay, let's say, in theloss of my house, okay, in a
fire, if I had lost it shouldthe rest of the community, or
(23:56):
even the United States as awhole, be on the hook for
rebuilding my house.
Speaker 1 (24:04):
See, this is why I would say, yes, you can in fact
legislate morality, and you canlegislate people to love.
But here's the thing, buthere's love is a choice I taught
you that right here, so youchoose okay but here's the
problem that I have.
Speaker 3 (24:20):
What if I say, okay, you need to love me and you need
to help me rebuild my house,but I'm not changing and I'm
still voting for all the thingsthat may help, that might go
wrong?
Speaker 6 (24:32):
So I'm saying you can lead a horse to water, but you
can't.
No no no, but should, Thenthey're going to have their
house burned down later no butthen we have to keep rebuilding
it.
Speaker 3 (24:41):
But we have to keep rebuilding it.
Speaker 1 (24:43):
This is why it shouldn't be an obligation,
people stepping forward to help.
Speaker 3 (24:47):
But here's what my question is Is repentance
required at all?
Speaker 1 (24:55):
For forgiveness, yes, but to help somebody no.
Speaker 3 (24:58):
Well to help somebody .
So For forgiveness, yes, but tohelp somebody, no, well to help
somebody.
So you know.
You say well, I'm an addict,help me, give me.
Speaker 6 (25:07):
Yeah, and I can help you by bringing you to a, and
I'm fully intending to be anaddict again.
Then it becomes your problem.
But I've done what I could tohelp you.
No, you could do more.
Speaker 1 (25:18):
But it's both.
You could do more.
No's both.
You could do more, no, no.
You're asking above and beyond.
What you're asking then becomesI know We've got to go to a
break.
Speaker 3 (25:27):
Yeah, cut him off.
Speaker 2 (25:28):
Cut him off, cut him off, cut him off.
Speaker 3 (25:29):
Okay, take care.
Speaker 2 (25:30):
I might do one off.
Speaker 5 (25:31):
I might do 770, the answer.
Speaker 8 (25:36):
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Speaker 9 (27:07):
It's no secret, the social media giants are
silencing and censoring theconservative message, but you
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Answer on Facebook.
Our Facebook page has the newsand opinions you can trust, just
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(27:28):
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That's facebookcom, slashtheanswerhouston.
This is AM1070 the Answer.
Do it for me, I do it for you.
Speaker 8 (27:40):
Oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh, oh,
oh, oh, oh, oh, oh oh oh oh oh,oh, oh, oh, oh, oh, oh, oh, oh,
oh, oh, oh, oh, oh, oh, oh, oh,oh, oh, oh, oh, oh, oh, oh, oh,
oh oh oh, oh, oh, oh, oh, oh, oh, oh, oh, oh.
Speaker 4 (27:59):
I think this is for your benefit because it sounds
like Spanish.
Speaker 3 (28:10):
No, this is Portuguese.
Portuguese.
Speaker 2 (28:15):
Oh, it's for Rudy's benefit.
Speaker 6 (28:17):
Rabbi, come on Rudy, come on man.
Speaker 1 (28:21):
Welcome back to a show of faith.
On M1070 Answer.
Speaker 2 (28:24):
All right, Rudy, would you interpret that for us,
please?
The song yes.
Speaker 5 (28:28):
Pretty much.
The Rabbi doesn't speak anyPortuguese is what I'm learning.
Speaker 2 (28:32):
Oh, that's what we're learning.
Yeah, we're talking about thelove commandment tonight.
We're talking about the lovecommandment in regard to some
pretty unloving things that havebeen said on the Internet about
people whose houses are burningand burning and burning in
California, and we're talkingabout the love commandment.
Love God with all your heart,soul, mind and strength.
(28:54):
You know what you remind me ofand hold on, I can't hear you.
What did you say?
I?
Speaker 1 (28:58):
said you know what that reminds?
Speaker 2 (29:00):
me of what does that remind?
Speaker 1 (29:01):
you of?
Hold on, I can't hear you.
What did you say?
I said do you know what thatreminds me of?
What does that remind you of?
When there are naturaldisasters, tornadoes, hurricanes
, whatever I have seen in thefront of private homes, signs
put up in their front yard.
2 Chronicles 7, 14.
14, yes, you know, blaming thevictims.
Yeah, it's blaming the victims.
Speaker 2 (29:23):
Well, yeah, you know, blaming the victims.
Yeah, it's blaming the victims.
Well, yeah, same idea.
Yeah, we don't have wildfireshere like they have them in
California, but we do havefloods, we have tornadoes and
such, and they happen.
So I mean, can you take thelove commandment and make policy
out of it?
Yes, can you?
Stuart says yes.
Speaker 3 (29:42):
Mario's not so sure oh, I, I mean yes, but you have
to remember that love what youmean by that word okay, let's
talk about that, because I thinkthat's really critical, because
we often think of love in veryemotive sense.
Okay, right this is where Iwould make the distinction.
I would use the word love andcompassion as equal okay, to
(30:05):
some degree, and then I wouldsay that you have to the
distinction that I constantlymake between sentimental
compassion and effectivecompassion.
Speaker 1 (30:15):
Also appears here.
Speaker 3 (30:16):
Okay, because sentimental compassion is when
you do something for somebodyelse that makes you feel good,
so you don't pay attention towhat they really need to do and
what would ultimately benefitthem long term.
Speaker 2 (30:31):
So you do something and you feel better.
It makes you feel better.
Speaker 3 (30:35):
Effective compassion is when you look at another
person and you see the issuethat they're dealing with and
you don't necessarily do whatthey immediately want.
You make, you do some thinkingabout what is ultimately good
for them, and and that's that,because there's a short term and
a long term, you know looking,and so to me, of course, you can
(30:56):
legislate, um, you canlegislate love, but you have to
also legislating.
Love means effective compassion, love meaning help with a
little bit of justice.
You know the old thing of StPaul saying if you do not work
shall not eat.
You just can't be on the doleall the time and say but
(31:22):
initially, you should help whenyou can.
That's correct, and once you'vehelped, the obligation is no
longer in your hand, as they sayno, I see, I would disagree
with that because to some degree, when, especially for us
Christians, how many times mustI forgive my brother?
Speaker 1 (31:36):
no, no, we're not talking forgiveness, I know.
We're talking about rebuildingtheir burned down homes, but
yeah, but said forgiveness.
So you do say to keep helping,no matter what they do with it
well, I'm talking forgiveness, Iknow I'm talking about
rebuilding their burned downhomes?
Yeah, but forgiveness.
So you do say to keep helping,no matter what they do with it.
Well, I'm saying that that'sabuse of the word love.
That's abuse of the word love.
Speaker 3 (31:56):
No, no, yes, it's the abuse of the word love.
Speaker 1 (31:58):
So you're saying we don't keep helping them and keep
having their house burnt?
Speaker 3 (32:02):
You don't.
What about houses in Galvestonkeep getting flooding out by
hurricanes.
They keep rebuilding.
They should have to pay.
You want to build, you doinsurance, but your insurance is
going to be skyrocketing andyou better be able to afford it,
and that does happen.
Speaker 2 (32:13):
A lot of people are self-insured who live down there
.
Speaker 3 (32:17):
Yeah, or the insurance it's the same thing
with, in Texas, the whole issueof riding a motorcycle without a
helmet.
You can say you can have amotorcycle riding without a
helmet, but I don't want to haveto pay for your medical bills.
You should there's a law wear ahelmet.
Why?
Because the society should nothave to be burdened with that,
(32:41):
with your bad choices oralcoholism.
You know, I should not have tobear your issues.
But then there is repentance,you know.
And if there is repentance,then you do begin to say well, I
mean, you can help somebodyafter repentance.
Speaker 1 (32:57):
But the repentance also includes a change of
behavior.
That's correct.
Speaker 3 (33:03):
See, it's one of my interesting things that I always
find that the prodigal son.
Is that what we're talkingabout?
Speaker 2 (33:08):
Yeah, well, no, not the prodigal son, but the story
of the good Samaritan, you keeptrying to jump around, okay, so
here's kind of the rest of thestory, and we'll talk about this
and go to the break in a minute.
When the man responded, and hesaid Love God with all your
heart, soul, mind and strength,and love your neighbors as
yourself, jesus said Good,you've answered correctly.
(33:30):
Go and do and you will live.
The man, though, came back withthe next question who is my
neighbor?
Apparently, he knew who God wasright.
I mean, he didn't ask who isGod, he said who is my neighbor,
because that is the question.
And so Jesus told a story toillustrate the idea of that, and
(33:52):
it's called the Good Samaritan.
Stuart, I know, has a questionon this.
So, jesus, here's the story.
There was a man going down fromJerusalem to Jericho, and when
he fell among the hands ofrobbers, they stripped him, they
beat him, they went away,leaving him half dead.
Now, by chance, there was apriest going down the same road,
but when he saw him, he passedby on the other side.
(34:14):
So, too, when a Levite came tothat spot and saw him, he passed
by on the other side, but whena Samaritan on a journey came
upon him.
He looked at him and he hadcompassion Going back to that
word, compassion he went to himand he bandaged his wounds.
He poured oil and wine on thewounds.
Then he put him on his ownanimal, brought him to an inn
(34:36):
and took care of him there.
The next day he took out twodenarii and gave them to the
innkeeper Take care of him there.
The next day he took out twodenarii and gave them to the
innkeeper.
Take care of him.
He said, and on my returnjourney I'll repay you for any
additional expenses.
Which of these three, jesusasked, do you think, was a
neighbor to the man who fellinto the hands of robbers?
(34:58):
The hands of robbers?
And the man said the one whoshowed him mercy.
Jesus said go and do likewise.
So the story of the goodsamaritan becomes the
illustration to the question whois my neighbor?
Speaker 1 (35:17):
so, stewart, who is my neighbor in that story?
Well, clearly, the way thewhole story is set up, it's the
Samaritan.
Yeah, but how do we know who?
The no, not the Samaritan.
Speaker 2 (35:25):
Samaritan is the neighbor.
Speaker 3 (35:28):
Yes, oh, I thought no .
Because Jesus says who wasneighbor to the Samaritan.
Speaker 2 (35:35):
The Samaritan considered the man.
Speaker 1 (35:38):
The man who was injured right.
Speaker 3 (35:40):
The man who helped him was neighbor to the
Samaritan.
Speaker 1 (35:43):
Right, okay, okay.
But if you take a look inExodus, chapter 3, okay, the
Hebrews are about to leaveslavery in Egypt.
And God says to them you're notgoing to leave empty-handed.
And God says to them you're notgoing to leave empty-handed, go
(36:09):
to your neighbors and from them, you know, ask for their
jewelry and their riches andwealth and everything else.
Clearly, the word neighbor doesnot talk about, doesn't mean
the fellow Jews, it means theEgyptians, because they're the
ones who would be having thejewelry.
So the word neighbor meansanybody else.
It's not restricted to beinglike you, it's being people.
It means people who are.
(36:29):
It also includes people who arenot like you, right.
So to the Samaritan I have aquestion about that, by the way
oh, wonderful Greek scholar,yeah, okay.
But to the Samaritan he didn'tsay oh, you're not a Samaritan,
I'm not going to help you.
Speaker 2 (36:47):
Exactly Right, exactly Now.
So the Samaritan was theneighbor.
Speaker 1 (36:54):
The Samaritan saw in the eyes of the man beaten up
Right.
Speaker 6 (36:58):
Made of the image of God, his own neighbor.
Speaker 1 (36:59):
Exactly as a neighbor .
As a neighbor, as a neighbor,someone who needed help at the
time that he could give RightRight David scholar.
Everybody talks about thisperson as being the good
Samaritan.
Where's the word good in thewhole paragraph?
Speaker 2 (37:14):
Oh, it's not there Exactly.
Speaker 1 (37:15):
Yeah.
So why does this Samaritan getthe epithet, the name of being
the good Samaritan?
Speaker 2 (37:23):
Maybe there were some bad Samaritans.
Speaker 1 (37:26):
Because the stereotype of the Samaritan was.
They were all bad.
Yeah, they were the competitorsto the Jewish community
politically and religiously,right, right, they're the
reasons why.
So, for example, we havePassover coming up.
The Bible says seven days.
Why is it eight days?
Because it was the Samaritanswho would throw the Jewish
(37:49):
calendar off and try to mess upthe Jewish people to have them
by setting the fires at thewrong time.
So he becomes the goodSamaritan as opposed to well,
you know how the Samaritans are.
It's meant to contrast with thestereotype of the day Go ahead,
Father.
Speaker 2 (38:10):
Oh yes, Rudy, I'm sorry Stuart's been taking up
all your time.
He looked right at me as heasked me.
I'm sorry, rudy Stuart wastaking all your time.
Are you there?
No, I'm not at.
Rudy Stuart was taking all yourtime, are you?
Speaker 8 (38:23):
there.
Speaker 6 (38:23):
No, I'm not at all.
Speaker 2 (38:25):
I was giving the right answer.
No, I think it's.
Yeah, the word good is notthere, right, exactly right, I
think.
A lot of times the wordprodigal, by the way, I don't
know that the word prodigal isthere.
So for prodigal, son, so whatdo you think, rudy?
Speaker 5 (38:42):
I wanted to come, I wanted to come back to something
that father mario was alludingto, and it's kind of this kind
of notion is to to what extentright, am I responsible for the
continual bad decisions thatanother individual?
Um, because the notion here isis we're looking at things from
a sort of communal and and asocietal perspective, right, and
(39:06):
, and this whole thing of, forexample, living in coastlines
let's take um galveston right,we know they get hurricanes, we
know they get flooding, we knowthat they get shot down, and not
shot down but but completelydemolished, right?
I mean, it's happened a coupleof times already in which we
(39:29):
have recorded history, andthere's this guy, dr Bjorn
Lomborg, I don't know if youguys know him.
Speaker 3 (39:36):
We have 20 seconds for it.
Go to break.
Speaker 1 (39:38):
We'll come back to him, let's come back to you.
Speaker 3 (39:40):
Okay, Rudy, this is 1070 KNTHth and we'll be right
back am 1070 and fm 1033 theanswer.
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Speaker 9 (41:19):
Socialists and communists.
Is there a difference?
Not much.
After all, communism is thenext step after socialism.
Both know they can changeAmerica by dismantling or
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Speaker 8 (41:48):
The answer oh, who are the people in your
neighborhood, in yourneighborhood, in your
neighborhood.
Say who are the people in yourneighborhood, in your
neighborhood, in yourneighborhood.
Say who are the people in yourneighborhood.
The people that you meet eachday.
(42:09):
Miranda Waldo oh hi therelittle fella, hello, hey, listen
, you know who you could be if Igave you this little hat and a
bag to carry over your shoulder.
That could be a laundry man.
No, not a laundry man.
How about Santa Claus?
Speaker 1 (42:25):
No, no, no, no, not santa claus.
What's wrong with santa claus?
There's nothing wrong withsanta claus, don't you like?
Speaker 2 (42:29):
christmas oh, I love christmas, I have no idea who
are the people in yourneighborhood?
Yeah, when it first started Ithought it was the uh sesame
street song no, no, I thought itwas the uh.
Speaker 1 (42:37):
What uh so far you're saying can you be my neighbor?
Speaker 2 (42:42):
no, no, no, no, no.
What's?
Speaker 1 (42:43):
his name.
I can't think of his name.
Speaker 2 (42:44):
No, no, no, mr Rogers .
Speaker 4 (42:46):
Mr Rogers, yeah Right , but it wasn't no it was Sesame
Street.
Speaker 3 (42:50):
In the good old days of.
Speaker 2 (42:52):
Sesame.
Speaker 3 (42:52):
Street.
Yeah, Okay, we're going to goback to Rudy.
Let's go back to Rudy.
Speaker 2 (42:56):
Rudy, you were in the middle of something there when
Father interrupted you.
Speaker 5 (43:05):
I'm when father interrupted you.
I'm sorry, yeah, it's just.
There's this doctor, his nameis jordan lomberg and and he, if
you haven't heard of him, hedoes a lot of analysis on the
top of what I in my opinion,it's sort of the hubris of
humanity, right, like where wewant to live in, these
coastlines that are constantlydestroyed and, for example, take
New Orleans, right, it's likeextremely dangerous what happens
(43:28):
.
We've even developed technology, pumps, huge dams and all in an
attempt, it's below sea level.
Speaker 2 (43:35):
It's below sea level a lot of it.
Speaker 5 (43:37):
Yeah, all in an attempt to sort of subdue nature
, right.
And he goes through this list.
He's an economist, he's got alot of data and he gives
examples.
For example, if we were tospend $4 billion in anti-malaria
programs, we could pretty muchcure and prevent malaria across
(44:04):
the world, right?
So he kind of goes down thisentire list.
A lot of it is climate-relatedtoo.
So when we talk about Californiaand all these things, it's like
, okay, yeah, there's a lot ofmismanagement, but also, why do
I want to live in a place thathas huge fires all the time?
(44:25):
Right, and he kind of makesthis argument that that, like,
what is the issue with humanity?
It's like, yes, okay, you're ina beautiful mountain, great.
But it's like, is it alsorational?
And I think a lot of this.
And when we talk about helpingthe other, it's like like, okay,
I'm going to help you, but I'mnot going to help you build the
(44:46):
house in the exact same spotwhere this danger just happened.
Okay, let's do the rational andlogical thing, right?
God is a God of order, right?
Should I continue spending mytime, effort, money, sweat in a
family or individual that wantsto go back and continue doing
(45:07):
the same thing right now If theywere to come and say look, go
ahead, roy.
Speaker 1 (45:12):
Well, I just want to say we did the same thing here
After the hurricane.
We had the horrible floods wehad.
You could build your houseagain, but you have to build it
like 10 feet above the ground,so on stilts you had to raise up
the house you know how manyhouses got flooded out but then
they got the insurance money andwhatever and they had to raise
up the entire house.
(45:33):
Same thing you can build itagain, but with certain changes,
so it doesn't happen again.
Speaker 5 (45:39):
With changes, right, sure.
And look for Houston.
I saw the investments that thegovernment was making.
They expanded waterway passageswith the canal.
There was a lot of.
Now is it probably going tohappen again?
Yes, it's probably going tohappen again, right?
(46:00):
It's every what?
500 years or something, thatstorm that hit something like
that?
Right, statistically.
So it's going to happen again.
But then again I go back to thepoint.
It's like what is this hubrisof us trying to live?
It's like the people here inGuatemala, rabbi, that live
literally on the slope of anactive volcano, literally on the
(46:22):
slope of an active volcano, andthen you want the government to
come and help you when there'sa large explosion and it washes
away all your entire house andland, and it's like I don't know
man.
Speaker 3 (46:35):
It doesn't make a lot of sense, but the only problem,
rudy, it all depends on whereDo the poor?
You have to take this intoconsideration.
If all the land other land isvery desirable, where are the
poor to live in the undesirableland?
Why?
Speaker 1 (46:53):
is it undesirable?
Keep them out of Hawaii.
Speaker 3 (46:55):
Yeah.
Why is it undesirable?
Because it's dangerous, okay,but I agree with you to a
certain degree, but there has tobe a certain amount of justice
in terms of where do you letthem, where do you let the poor
live?
You know, it's kind of like.
It's kind of like people wholive in an island and it's
beautiful beaches and all thebeaches are controlled by
(47:15):
private property and the nativesget to live in the center.
Get they live in the center.
They got their own land, butthey have no access to the water
, they can't make a living, andso you have to say, well, do
they have access to livable landthat is not dangerous?
That's the other part ofjustice.
Speaker 1 (47:33):
And that won't eventually turn into slums
because of where it is.
Speaker 2 (47:40):
These are complicated problems.
Speaker 3 (47:42):
Extremely Go ahead, rudy.
Speaker 5 (47:45):
I just wanted to add one more thing.
It's something that the rabbiwas mentioning, and okay, if, if
we are prepared to make laws tosort of I don't want to say,
enforce love, but based on love,we also need to be prepared to
execute justice in the name ofthat love, or lack of love,
(48:06):
right, and I think of somethinglike murder.
Right, so I can make a law thatsays murder is illegal.
Okay, and why?
Because, imago Dei, right, Isee the faith of God in my
neighbor and so I want topreserve that life.
Okay, but then, if somebodydoesn't follow that law, if
(48:27):
somebody doesn't particularlyface that law, we have to now
build an entire infrastructure,which is what we have now.
Right, jails, yes, that aredealing with criminals.
So we have to be very carefulwith what we mean by love.
It's something that you werekind of talking about earlier.
Speaker 3 (48:49):
Yeah, that's my original point, that we have to
be careful what it means.
But real love.
That's why it's, you know, whenI said effective compassion as
the difference betweensentimental compassion,
effective compassion takesthought.
Speaker 1 (49:02):
Right, and it takes what is in the best interest of
the person who you're loving.
Speaker 3 (49:07):
Correct, right the sentimental compassion is easy.
All you have to do is do alittle thing.
It makes you feel good and youlet it.
Speaker 1 (49:13):
Go pat yourself on the back yeah, I'm a good person
.
Speaker 3 (49:16):
I'm a good person.
Yeah, that's why, you know, ifyou do stuff that just makes you
feel good, it looks good.
That's what's called virtuesignaling.
You know, you do something thatsignals that you're a virtuous
person.
Speaker 1 (49:30):
Yeah, it makes everybody feel good, and I
believe that the whole searchfor being able to call yourself
a good person and to be able tovirtue signal is what stimulates
most of the left.
For all that they do, I agreewith you, because it's the quick
, the easy, and then, once it'sdone, they can pat themselves on
the back and say I helped, I'mtruly a good person.
(49:52):
It's like they don't evenbelieve they're a really good
person and they have to keepdoing these shallow, meaningless
things so they can say tothemselves I'm a good person.
Speaker 2 (50:05):
When you look at the story here of the Good Samaritan
and I think he was good, stuart, I know, I know I'm just
teasing you I mean what he didwas really remarkable To stop a
journey, to bandage the person,to put him on his animal,
transport him to the next den,to pay the kinds of things.
I mean this would have been inour economy hundreds and
hundreds of dollars.
(50:25):
This was not just a little tiphere.
Let me give you a quarter.
Speaker 4 (50:30):
Let me give you a couple of bucks to take care of
this guy.
Speaker 2 (50:33):
This was significant cash outlay to take care of this
man.
Speaker 3 (50:37):
But notice it was not just sentimental compassion, it
was effective.
He did to help him.
He did it he did it to help him.
Speaker 2 (50:45):
Yeah, yeah.
Speaker 3 (50:45):
You know.
So if he would have seen thesame guy just sitting around
getting drunk and asking formoney and he doesn't want to get
any help then you don't do that.
Speaker 1 (50:56):
Right, right, and it's also a great purveyor of
polemic against the priests andthe Levites.
Don't forget that too.
What this?
The story of the Good Samaritan.
Speaker 2 (51:07):
Well, I think what it's saying is you have these
people who are very religious,but just because they're
religious doesn't meannecessarily that they're good
people.
Speaker 6 (51:18):
It's polemical.
Speaker 2 (51:19):
It is polemical, but I don't think it's anti-Judaism.
I don't think it's anti-priest.
Speaker 1 (51:26):
It has certainly been used that way.
It has been used that way andthe whole question of who's your
neighbor you know, except for,like I was quoting the line from
Exodus Right, there are peoplewho have said and will say, oh
to the Jews.
That just means helping otherJews, oh to the jews.
Speaker 2 (51:42):
That just means helping other jews.
That doesn't mean helpinganybody else.
I've never heard anybody.
Oh, I certainly.
Oh, stewart, absolutely.
You've been reading.
You've been reading the wrongside of the internet, man?
No, I'm sure I'm sure they havebeen.
I mean, uh, sometimes peoplewill say things like well, you
know, charity begins at home,right, charity begins at home,
so we start with our.
We start with our own first, wehelp our own first, right and
(52:04):
and so we don't worry aboutpeople on the outside.
We help our own first, whateverthat means.
Speaker 3 (52:09):
That's why I love that charity begins at home.
The jesus statement, who is mymother, my brother and my sister
right right, because it justthe blood means nothing.
Yeah, it means nothing.
Speaker 2 (52:21):
Yeah, it means nothing.
Yeah, which is socounter-cultural for that day?
Speaker 3 (52:26):
Yes, it was.
Speaker 2 (52:27):
When your blood relation meant pretty much
everything.
At that point, jesus isexpanding this notion of what
God's reign was about.
It was about those who did thewill of God, those who sought
God's will.
You could be my brother.
Stuart could be my brother.
Anyone who's seeking to befaithful to God could be a
(52:51):
brother or a sister.
That's the way the liturgyreads in a lot of churches these
days.
So anyway, next week, stuart,you're going to be up.
Speaker 1 (53:02):
Stuart J, I definitely hope to be absolutely
.
Darrell Bock, you're going tobe up.
I definitely hope to beAbsolutely, and the topic I hope
is going to be speech.
Speaker 2 (53:09):
What about speech?
Are you for it or against it?
Speaker 1 (53:15):
I am speaking as I say, I am for speaking, but God
made the world by speech and onething that humans have over the
animals is speech and ourspeech.
You know, words can hurt, wordscan heal, words can hurt.
So different angles on the ideaof speech.
Speaker 2 (53:34):
Yeah, in postmodernism they say words
both mean things and do things.
Yeah, words do things, but inthe modern world.
Speaker 1 (53:43):
you can change the meaning you can make anything
you want.
You can, you can and thereforeit loses its meaning.
Speaker 2 (53:49):
It can lose the meaning, but it also can be used
for a variety of things, forgood or for bad.
Speaker 1 (53:55):
Yeah, we'll talk about that.
Speaker 2 (53:56):
Yeah, thanks for the use of your phone, by the way,
you're very welcome.
Speaker 3 (54:11):
By the wayry, wants you to get in touch with her.
Oh, thank you, I will do.
Speaker 5 (54:14):
Yeah, yeah, she's she's been texting yes.
So just once, very quickly, uh,when is your wife getting her
her visa, rudy?
Um, I'm waiting for the uh, forthe approval letter from the
government.
Speaker 3 (54:22):
We are waiting anxiously to meet the woman.
Speaker 5 (54:28):
I don't know if I'm happy for you all to meet her.
Speaker 1 (54:31):
Yeah, we'll tell her the truth about you.
Yeah, yeah yeah.
Liz, if we do that, you cantell her the truth about us,
Okay folks, this is 1070 KNTH.
Speaker 3 (54:40):
You've been listening to the Show of Faith.
Keep us in your prayers.
You're going to be in ours.
Speaker 9 (54:43):
Find us at am1070theanswercom.
Download our apps.
Stream us 24-7 KNTH.
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