16:19 “There was a rich man who was dressed in purple and fine linen and who feasted sumptuously every day.
16:20 And at his gate lay a poor man named Lazarus, covered with sores,
16:21 who longed to satisfy his hunger with what fell from the rich man’s table; even the dogs would come and lick his sores.
16:22 The poor man died and was carried away by the angels to be with Abraham. The rich man also died and was buried.
16:23 In Hades, where he was being tormented, he looked up and saw Abraham far away with Lazarus by his side.
16:24 He called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the tip of his finger in water and cool my tongue; for I am in agony in these flames.’
16:25 But Abraham said, ‘Child, remember that during your lifetime you received your good things, and Lazarus in like manner evil things; but now he is comforted here, and you are in agony.
16:26 Besides all this, between you and us a great chasm has been fixed, so that those who might want to pass from here to you cannot do so, and no one can cross from there to us.’
16:27 He said, ‘Then, father, I beg you to send him to my father’s house–
16:28 for I have five brothers–that he may warn them, so that they will not also come into this place of torment.’
16:29 Abraham replied, ‘They have Moses and the prophets; they should listen to them.’
16:30 He said, ‘No, father Abraham; but if someone goes to them from the dead, they will repent.’
16:31 He said to him, ‘If they do not listen to Moses and the prophets, neither will they be convinced even if someone rises from the dead.'”
-Jesus (Luke 16:19-31)
What a story Jesus tells. It’s a story that might raise some big questions: questions of heaven and afterlife, questions of hell and eternal conscious torment, questions of works and faith, questions of wealth and poverty and its relation to salvation. So many questions.
I resist answering these questions here—both because this reflection is supposed to be brief, and because I think these questions are better wrestled with in community than explained with too-easy answers from just one person.
I also don’t think these questions are quite the main point of Jesus’ story. I think the point is less abstract and more pragmatic. It’s not so much about what doctrines we believe, but about the way we live.
And—although it feels worth noting that the materially poor person in our story is named, and that in this naming there is an affirmation of dignity—the story focuses much more on the rich person than on Lazarus. The rich person is the one who speaks, the one whose story is followed from beginning to end.
It is this rich person who was aware of Lazarus’ illness and hunger, lying there at his doorway—he even knew him by name—but nonetheless ignored him. New Testament and Jewish Studies professor Amy-Jill Levine suggests in Short Stories by Jesus that perhaps Lazarus’ community had carried him there because they knew the rich person had plenty to share. But the rich person did not share. The dogs tried to take care of Lazarus in the way they knew how, by cleaning his wounds; the rich person did less than the dogs did.
Even after death, the rich person is still trying to order Lazarus around. He still doesn’t quite seem to think of Lazarus as an equal, as fully human. Send Lazarus to dip the tip of his finger in water and cool my tongue, he tells Abraham. Send him to my father’s house to warn my brothers. In other words, basically: I still think Lazarus is here to serve me. I have no regrets about the way I treated him in life. I don’t see what was wrong with it. Send Lazarus. Send Lazarus.
As Dr. Amy-Jill Levine writes, perhaps the rich person “has not yet learned what landed him in torment in the first place. He wants to see his brothers saved from torment, not to ease the pain felt by the millions who lack food, shelter, or health care” (Short Stories by Jesus, p. 291).
In a world full of these kinds of pains, I wonder what Jesus’ story asks of us. Most of us may not be filthy rich like the sumptuously-feasting man. But perhaps the story asks of us, too: How do we see people? How do we treat people? Do we want to see people’s needs met and their pains eased? What would that look like? What might we do?
Several years ago, I led a small group through a curriculum called Lazarus at the Gate, offered by the Boston Faith and Justice Network. One thing I still remember from that study is the idea that globalization has placed millions of “Lazaruses” at our metaphorical gate. We know so much more than people in other times in history did about what’s going on all over our world, including and especially the ways things are difficult and people are suffering. Climate disasters, wars, and displacement, just to name a few things, bring so many Lazaruses to our gates—or at least our phone and computer screens—every day we’re paying attention.
I feel this. I want to help. And yet, I also feel the reality that we as finite fragile humans were not designed to process all of the information that is thrown at us all the time. We did not evolve to be able to hold in our minds and hearts and bodies all the concerns of the world. It is too much for us.
Humans spent most of human history living in villages and kinship networks small enough so that we could know what was going on with everyone—the good and the bad. We could serve and help one another well within this context. People’s suffering was not too much to know. It did not overwhelm us on a regular basis.
I don’t have easy solutions to these tensions. But I do want all of us to find the good that we can do and do it. To find ways of not getting so overwhelmed with the needy world’s needs that we can’t do anything.
I was recently reading Dr. Brenda Salter McNeil’s book Becoming Brave: Finding the Courage to Pursue Racial Justice Now. In it there’s a reflection from Catholic Bishop Ken Untener often known as the Romero Prayer. I was struck by these words from this prayer: “We cannot do everything, and there is a sense of liberation in realizing that. This enables us to do something, and to do it very well.”
We can’t do everything. But we can do something. We can do something to share food and other resources with one another, with our communities. We can do something to ease people’s suffering. We can do something to take care of one another.
And, in faith communities that share this as a value and a goal, we can do so much more than any of us could do on our own. Here’s to finding, creating, and building those kinds of communities.
As always, all thoughts are welcome – about the story Jesus tells, about how you’ve been able to care for the Lazaruses around us without being overwhelmed, or anything else this makes you think about.