Yes, You Are Your Brother’s Keeper: The Final Call of MLK
by Mika Edmondson
April 3, 2018, marks the 50th anniversary of Martin Luther King
Jr.’s “I’ve Been
to the Mountaintop” speech, delivered the night before his
assassination in
Memphis, Tennessee. That night, with thunder rumbling in the
distance, King
carefully reflected on some of the most significant biblical themes
of the entire
civil-rights movement.
One important yet easily overlooked theme is the interrelatedness of
human
life. This was the fundamental idea that brought King to Memphis.
Despite
mounting pressures, including credible threats against his life,
King refused to
ignore the plight of the 1,300 poor sanitation workers
in Memphis. As he often said, “We are caught in an
inescapable network of mutuality, tied in a single garment of
destiny.” This was
King’s way of affirming that as God’s image-bearers, we have a
significant
responsibility to care for each other and a significant stake in
each other’s
wellbeing.
Toward the end of his speech, King appealed to interrelatedness in
order to
shore up ongoing commitment to the sanitation workers’ cause. With
television
cameras rolling, he urged the crowd:
Be concerned about your brother. You may not be on strike. But
either we
go up together, or we go down together. Let us develop a kind of
dangerous unselfishness.
With this, King reminded all Memphians of their personal stake in
the fortunes
of the sanitation workers, and he called people of all races and
socio-political
persuasions to stand with them as brothers.
Selective Social Ethic
Sin tempts us to deny our fundamental interrelatedness. Biblical
texts like the
Table of Nations (Gen. 10) reveal something to God’s people that
virtually every
other ancient society denied—namely, that all humans are related,
descended
from the same man (Noah), cut from a single cloth. In a world in
which every
nation and ethnic group claimed its own innate superiority, God’s
people
uniquely understood that we all have equal value and a real
responsibility for
one another.
Yet God’s people have often forgotten this truth, and asked with the
lawyer of
Luke 10, “Who is my neighbor?” The lawyer had no problem with the
command
to love his own churchgoing kinsfolk. However, he found an
especially religious
way of sidestepping his responsibility to care for people outside
his own
nationality, race, class, and gender.
We aren’t so different. Most churches are willing to address certain
social
issues. If you don’t think so, just ask yourself whether your church
addresses the
culture’s attitudes around sexuality, money, education, and
abortion. Most
churches apply the claims of the gospel to social issues, and
rightly so. The
problem is that we have a highly selective social ethic that
recognizes and
addresses the sufferings of certain people while conspicuously
ignoring the
sufferings of others.
Again, in his parable of the good Samaritan, Jesus tells of a man
who crossed
socio-political, racial, and even religious boundaries to help a
suffering
neighbor. Despite being outside the bounds of the covenant
community, this
man had enough decency to recognize his responsibility to his fellow
human
being. Jesus is challenging us to consider whether we have enough
basic
decency to do the same. Regardless of how gospel-minded we claim to
be, if
our theology leads us to ignore suffering people or accommodate
injustice
(whether through denial, minimization, or support), then it is more
secular than
sacred.
The great mark of this sinful age has been to ask, “Am I my
brother’s keeper?”
Meanwhile, Jesus gives us the gospel grace to say with our lives, “I
am my
brother’s keeper.”
Identify with the Oppressed
This is precisely where King’s reminder of human interrelatedness is
especially
helpful. The sanitation workers were among the poorest and most
despised
folks in town. Their working conditions were so dehumanizing that
their rallying
cry became “I am a man.” Most well-to-do Memphians didn’t dare risk
their
reputation to help a bunch of poor black garbage men. But King
explained they
weren’t just garbage workers; they were “God’s children” and “your
brother.”
He was calling on rich white Memphians to intervene on behalf of the
poor
black sanitation workers just as they would for their own family
members.
“We have a highly selective social
ethic that recognizes and
addresses the sufferings of certain
people while conspicuously
ignoring the sufferings of others.”
“Whether or not we feel personally
responsible for knocking our
neighbor down, we’re all
responsible for picking our
neighbor up, as if our own brother
or sister were down.”
The doctrine of human interrelatedness stretches our compassion
beyond the
narrow confines of our own socio-political interests and calls us to
address
human suffering wherever we find it, because we are brothers. We’re
most
likely to empathize with and help those we most identify with. So if
we don’t
identify with poor and marginalized people, we’re not likely to help
them. The
doctrine of human interrelatedness is powerful, then, because it
broadens the
scope of whom we identify with to include all people.
The Lord set this pattern in Isaiah 58 when he declared to his
hardened
people, “Is not this the fast that I choose: to loose the bonds of
wickedness, to
undo the straps of the yoke, to let the oppressed go free, and to
break every
yoke? . . . and not to hide yourself from your own flesh?” The
gospel calls us to
identify with oppressed people as “our own flesh.” Whether or not we
feel
personally responsible for knocking our neighbor down, we’re all
responsible
for picking our neighbor up, as if our own brother or sister were
down.
Selfless Love Is Dangerous
When we cross society’s well-established boundaries in order to help
pick up
our neighbor, the world takes notice, and things can become
dangerous for us.
In a sinful world marked by greed, oppression, and cultural
separatism, crosscultural
unselfishness often comes at a high cost. But King insisted that the
cost
of inaction is much higher. “Either we go up together or we go down
together,”
he said. Our gospel witness, our integrity and obedience to Christ,
the cause of
justice in our land, and a proper perspective of ourselves in
relation to our
neighbor are all on the line.
If we refuse to see God’s image and our own flesh in all our
suffering neighbors
—including our undocumented neighbor, unjustly criminalized and
incarcerated
neighbor, economically crushed neighbor, Muslim neighbor, sexually
assaulted
neighbor, unborn neighbor—we compromise our witness and risk causing
others to stumble. May we hear in King’s words the old commandment
to love
one another with new and fresh application today.
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