Maya Moore was a WNBA Champion, MVP, and superstar when she left the game in her prime to pursue more justice in the US criminal justice system. The incarcerated man she advocated for, Jonathan Irons, had been advocating for prison reform from the inside. Now the two are married and sharing their story through their book Love & Justice. UrbanFaith sat down with Maya and Jonathan to talk about their incredible story following Jesus to sacrifice and live out their faith by seeking justice for the least of these. Excerpts from the interview below have been edited for length and clarity.
Allen
We are here with Jonathan Irons and Maya Moore Irons to talk about their book Love and Justice, the story of their incredible journeys; Jonathan in advocating for justice and Maya in joining in that justice fight after being a WNBA superstar. Can you talk about just that how the context and the environments that you are you all were in, allowed you to see that injustice in different ways?
Jonathan
I mean, it’s not hard. Like kids that are going on struggling and poverty and in situations that are just unfair and disadvantaged. I volunteered with kids down at the school called Peace Prep. And like they are aware, like they’re very intelligent. They are aware that they’re not getting the same type of resources and as other kids in other schools. They are aware that their city is riddled with addicts and there’s criminal activity that’s going on. They think police don’t like them and don’t care about them. And I won’t say that they’re making it up. Like I had so many different examples of things that just showed me that I wouldn’t be treated like everybody else [growing up]. And it just felt like people were being dismissive. Like my teacher didn’t like that I had so much energy. I was always up and down up and down up and down. Maya had a teacher that basically allowed her to stand around and use her energy and she turned into sports and encouraged her like, burn your energy off. Be a kid. Like for me, I didn’t have that experience. And I was aware of that. I was aware that I was treated different than other kids. I went I went to a friend’s house and they had a toilet. I didn’t have one. I’m like, man, what is that? They were like “oh that’s a toilet. That’s where we use the bathroom.” I’m used to a five gallon bucket and bathing in a tin tub. And then fast forward into prison. Like, I’m seeing like the racial inequality. I’m like, how is it that we’re the minority here [in America], but there are more black people that are in prison than there are any other race. I don’t understand this. What’s going on? And then I started to dig into it. I started to look at statistics. I started to read case law and treaties. I started to watch the news. I started asking questions. I started to let my curiosity just run wild. And I got to really see like all the injustices that are happening, happening around me. It got so bad that I overcame my own fear and I started to advocate for other people. I advocated for ice in prison because they stopped giving it to us for a long time. Filed complaints about that and basically talked to the warden face to face and like explained like, “hey, man, this is a basic human right in here that the Supreme Court has already said that we need yet we are not getting that.” And there is a list of things like you don’t have to worry about getting all those other things that were missing. Just give us this. Like just fighting for basic things. It’s like, if you if you have eyes to see, you cannot miss it. That’s why I kind of share some of the some of the things that were happening in prison to me.
Allen
And what about you Maya?
Maya
I think when we, you know, we’re born into the generation that we’re born into. And Ava DuVernay had a quote, I think she was quoting someone else about our mindset…about how we do this together. And the illustration was you inherit this house. We’re all living in this house. And we look at the house and there’s mold over here. There’s some foundations that are just rotting away. There’s broken windows over here and we say, we didn’t break that window. I’m not responsible for the mold over there. But this is the house that we’ve been given. And so it’s our responsibility to fix it as much as we can as best as we can. We have to look at people as people first and foremost. That’s the fundamental skill. Like in basketball, first thing you learn to do other than dribble is shoot. The fundamental skill is you have to be able to see people. We need other people who’ve gone before to help us know. The house is broken like what do we do? [We go to] that mom, grandma, grandpa, like somebody ahead of us. Help me know how to respond to this and say don’t panic baby I know this looks bad, but we can fix this. I had people to show me this is something we can do to help this system correct. And then also just being in relationship, that’s the majority of the work is not being afraid to be in a relationship with the people who have been stepped on. I had a measure of privilege. And I tried to use that to say hey, I’m no better than you. We’re both humans, you deserve to be treated like a human. I’m just saying everybody have basic humanity. Then your work ethic, or your gifts can kind of, you know take you where it goes but basic humanity cannot be a negotiable. So that’s kind of where I came in of like, I didn’t know this was happening. We need to do something because we can do something with this house that we inherited.
Allen
Can you talk about what you how your faith has motivated and played into [your work]?
Jonathan
Yeah, as you look into the Bible, you won’t find Superman in the Bible. You won’t find Batman. You won’t find people that were flawless outside of Jesus. Like everybody [had flaws]. Moses was a murderer. You could just pick anybody a character in the Bible any person in the Bible and see something. And what that does is it lets you know you’re not alone in your flaws and your weaknesses. And what that does, they call us to remember when we see other people that are struggling that are going through things. It calls us to look at them like, “hey, I have my weaknesses. We all need to have compassion on each other. We all need to help each other.” It calls us to remember those people that are less fortunate than we are.. We are supposed to want them to have the same things that we would want. We have to remember the vulnerable. Everybody’s got something going on, whether they want to admit it or not, whether it’s in the forefront or not, we all wrestle with things. And we are called to just lean into each other and be a part of community and show up for each other. And be present and speak out against injustice and things that are happening in this world. And me reading through the Bible and seeing that playing that out. Like, that is that is that to me that’s God talking to me through this word, and through other people, through my environment. God is asking you to remember those people and care for those people where you can that are disadvantaged.
Allen
Yeah, Matthew 25 right, if you did for the least of these you did it to me. Maya, can you talk about how your faith plays into this work? Because it’s a huge step going from where you were to where you are now and focused on caring for the least of these and seeking justice.
Jonathan
I was one of the least of these.
Maya
Man, understanding God’s story, right? God has given us a story. And he says there’s a competing story. There’s the story of the world, of the flesh, of devil is like what does that mean? And it’s a way of seeing that is contrary to the kingdom of God. Every day, we have a choice to make. Are we going to believe God’s story, which is the real story or are we going to believe this world story, this empire story? I think we just unfortunately see some of these systems that have been set up in our house right… in our culture. That are so empire and just crush people and dehumanize and devalue and use and manipulate and coerce all based off of [the idea that] I want to preserve myself.
I’m so fortunate to have been able to feel like I’ve been walking with the Lord since around middle school where my faith became my own, before my name became a name. I had that basketball experience with an awareness [that] my identity is “I’m God’s daughter,” and my purpose is not building my name [or] becoming the best, or making the most money. That wasn’t what got me up out of bed. And so when the when the time came where God was like really making it clear to my heart the shift that I needed to make out of that sports entertainment rhythm into a different rhythm that was unknown. [What was it] going to look like when I stepped away from the game in 2019? But I knew it was leading me towards doing more in this kingdom story that I was learning more about, which required me to give some stuff up; some of my comforts, my status or whatever you want to call it in order to be the hands and feet of Jesus and show up and do the hard things and get educated humble myself learn from people. When I was able to speak and use my platform, I could be helpful and accurate in trying to encourage and equip people. It’s about seeing God’s kingdom as clearly and as rightly as I can and then being able to live my life in a way that makes that kingdom a reality as much as I can every day. Which again is going to probably mean some sacrifice right, love costs. Jesus did sacrifice a lot for love, restoration, and redemption. But it was for the joy that was set before Him. Looking ahead to that future joy. We might not see the full benefit of what our lives are going to do but we’re tasting it now in bits. Until that fullness comes into play. But it is the center of all that we do.
Allen
Jonathan your story is unfortunately not unique enough that there are so many people who are subject to this criminal justice system that the statistics are pointing to that, but that you offer hope that there is something in the midst of it to be gained and that there are is a fight to be fought. Maya you gave up a lot. But showed there’s more to life than WNBA of success and living out our faith can mean a lot for us. So I just thank you both so much. Any last words of wisdom for young folks were out there?
Jonathan
I want to say you can’t make this type of story up. [The one I lived.] You can’t do that. And I’ll say this, it can be your darkest moments. Don’t forget that God loves you. And God got your back. All you got to do is seek a relationship with Him. I promise you. You won’t regret it.
Allen
Maya any parting words?
Maya
I would just say when you get discouraged because it can be [discouraging], it’s just it’s part of life. If you look into the dark it’s discouraging, but don’t stay there. There is something. There are people. There are things in motion that are happening that you can plug into. I’d say get plugged in to something because we can’t just look at the dark things by ourselves in our inner room. If we’re going to look at hard stuff you’ve to link arms and be like, we’re going to look at this together and we’re going to do something together. So, my encouragement is always get plugged in to something already happening and stuff will happen out of that. Keep encouraged and keep moving forward. The black church has modeled resilient ways for centuries. It’s not a new thing. There’s a legacy there. Learn and plug into those elders. There are people who have [wisdom], there’s jewels that are still alive that we can have conversations with and glean from. Let us continue to lift up our people who have gone before and make sure they’re appreciated and that we’re receiving what they can pour out. Because those are team members that need to be honored and still have something to offer us. Keep learning.
UrbanFaith Editor Allen Reynolds interviewed Jon M. Chu, director of the blockbuster movie Wicked featuring Cynthia Erivo and Ariana Grande. The full interview is above. The move is in theaters everywhere. The trailer is below.
Red One from Warner Brothers and MGM Studios is now in theaters everywhere. It stars Dwayne “The Rock” Johnson, Chris Evans, J.K. Simmons, and Lucy Liu and is every bit of the action adventure movie you would think of bringing together this experienced cast. Red One goes after the question: Can Santa Claus be cool again for older kids? And Red One answers with an emphatic yes.
As a father and a minister I have to say up front that this is not a movie for younger kids, nor is it in anyway a reflection of the true meaning of Christmas, which is to celebrate the birth of Jesus Christ. This movie is about as far away from putting Christ in Christmas as you can be. It doesn’t even have the normal general Christmas movie themes of giving, love, family, or faith. Instead Red One has a different mission: showing how cool Santa Claus can be.
I saw the movie in 4DX with my daughter and if you have a chance do that, you should absolutely take the opportunity. Watching a movie in 4DX is like going to an amusement park. It is a fun ride combined with a fun film. My ten year old loved it and it made Santa cooler than she had ever seen him portrayed.
Red One pulls from the German mythology around Santa Claus including witches, monsters, elves, magic, and of course lists and gifts. The Rock and Chris Evans are exciting and entertaining as they battle bad guys, joke with each other, and try to save Santa who the surface looks like he can save himself. The acting is great as one would expect it to be, and the action is greater. If you are looking for a movie to enjoy with your older children this holiday season, this is a great time.
I would not recommend Red One as a Christian, I would not recommend it for my younger kids, but I would recommend it as an action fan. It has scary moments, a decent amount of profanity, and a lot of action violence but nothing unfamiliar to fans of superhero movies. Red One makes Santa and the ELF (you’ll get it if you see it) into superheroes and reminds us that we can’t judge a book by its cover or a person by their past.
The parable of the Good Samaritan from the Gospel of Luke is one of the most well-known passages of scripture in Christian communities and beyond. Jesus shares this parable in response to a lawyer asking if God requires that we should love our neighbors as ourselves, then who is my neighbor? The parable can be summarized this way: a Judean man is walking down a dangerous road and is robbed and beaten. He is left hurt and in need of help. A priest walks by, sees the man and walks on the side of the road to avoid him. A Levite, or worker from the local Temple also walks by and does nothing to help. Then a Samaritan man, who was a religious, historical, and cultural enemy of this Judean man, sees him in distress. The Samaritan stops, picks up the man off the road, takes him to a local inn and pays to have him rest and recover there. He promises to pay the inn keeper whatever is necessary for the man’s stay beyond what has been paid when he returns. Jesus turns the question back on the lawyer and asks which of the 3 men in the story acted as a neighbor to the injured man? The lawyer responds “the one who has shown mercy.” And Jesus responds “go and do likewise.”
I taught this lesson to my adult Bible Study class a few weeks ago in the context of talking about how we treat people who come from a different religious tradition from us. I pointed out that this was like a white man helping a black man injured on the side of the road in 1920’s Georgia. The parable was meant to be that striking of a reminder to care for people who are different than us. Our Bible study has people who are in the 30s and 90s, black and white, men and women, many liberal and some more conservative, ministers and members, professors and students all on a zoom every week. We are a diverse group to put it bluntly. But whether we agree or disagree we have chosen to be a part of this Christian community and keep showing up to talk, study, and pray together every week.
We decided to talk about faiths beyond Christianity because of an experience a few members shared. They attended an interfaith wedding where I was the celebrant. The experience raised a lot of questions and a desire to learn from one member who wanted to know more about other religions. After asking the group if they were open to it, we agreed and included it in our regular Bible study time. During our second discussion we talked about visiting a Hindu Temple, and one member voiced that she wouldn’t want to do that because she is not Hindu. Another said that she felt very comfortable because God could be there just like God was in our church. I encouraged them that they were both right, that they could respect Hindus that worshipped in a Temple and not have to go themselves. But if they did choose to go, it didn’t make them less Christian, just having a different experience.
Being a good neighbor is not about agreeing on the same things or sharing the same identities. Being a good neighbor is about how we treat each other. Being in a diverse community can sometimes make us more intolerant of people who are intolerant. I have heard it explicitly from some of my members. But the things we practice in well response are curiosity and welcome. When the Hindu man who was dating a Christian woman came to our congregation months before they were married, we didn’t single him out or question why he was there. We hugged him and offered him food. He came because someone he loved, loved us. When a Jewish Rabbi spoke to us about her pain remembering October 7, and a Christian activist talked about his disgust at the suffering by Palestinians in Gaza in the same worship service, my pastor didn’t apologize. He let them both speak. I know our congregation is unusual. But it is a constant reminder and challenge of the possibility to be together despite differences. I can only hope that as we march toward and through this season of deep division in our country around the election, people who are in communities together whether by location or intention would remember on the other side that we all still need to eat. We all still need care when we are hurt. And we can all still be good neighbors by showing compassion.
The full interview is above. Excerpts from the interview are below. Dr. Wilkes book Plenty Good Room is available for purchase here.
Allen
We have the Reverend Dr. Andrew Wilkes talking about his book today Plenty Good Room. He has written for us in the past many years ago as an intern, but now continuing his work as a political scientist, social thinker, and a pastor.
Dr. Andrew Wilkes
It’s good to see you, Allen, a joy to be in conversation, deep appreciation for Urban Faith and of course for the wider work beginning in the 70s of knowing Black folk need Black authored materials for Christian Education that are culturally relevant that you and I has been doing all down through the years.
Allen
Why did you feel like you wanted to write this and get your thoughts out in Plenty Good Room?
Dr. Andrew Wilkes
Yeah, really appreciate the question. Plenty Good Room, as I note in the preface, is part argument, part appeal, part prayer. And it’s something that I’ve been pulling together for the last 10 years or so, went through research and other means that I noted that so much of our approach to economics is still grounded on a mental model, a planning model of scarcity and austerity, rather than a beginning operating assumption of sufficiency and abundance. And so the prayer, the appeal, the argument is that if we’re in a moment where, let’s take America for instance, where we have gross domestic product of some $26 trillion, whatever we have, it’s not scarcity and it’s not austerity. We’re in a place where we have to think through the public choices and the public priorities that we make. And so Plenty Good Room is trying to argue that public choices and public policy is not simply a technical consideration for experts, but it’s rather an encompassing matter for the full body of Christ, for everybody that considers themselves to be a neighbor, or somehow enmeshed exactly as you named in this work of trying to create a better world.
Allen
A lot of folks may have heard of socialism. We certainly have black Christians. Can you define black Christian socialism for us?
Dr. Andrew Wilkes
Yeah, so I’d like to define it by image, because I think that’s helpful. Black folk play spades and when you play spades, you have a hand. And we tend to think that the hand that somebody plays with and wins depends on the skill or the savvy of the person who’s playing their particular hand. But what really is the meat and potatoes and often the most influential factor is the distribution of cars that one has in their hand. Do you have the Joker? Do you have the deuce of diamonds or the deuce of spades depending on how you play? I know black folk plays spades differently in different regions, but the question of distribution is co-equal to in some cases more important than the individual skill of the spades player. And you may have perhaps heard those who are listening may have perhaps heard folks say, I can’t even do nothing with this hand right here. And so, I talk about spades as a way to get the question of distribution and black person socialism on the table, because too often the question of what it means to be a justice-oriented Christian devolves into a kind of budget shaming or financial scolding of how folks save, invest, spend or how they don’t. Rather than having a question about how are we co-creating and distributing the resources in a context where we affirm that the earth is the Lord’s and the fullness thereof. And so, in a nutshell, black Christian socialism is about trying to pay more attention to the pre distribution and the redistribution of resources so that all of God’s children can flourish and help make decisions about stuff they help create.
Allen
I love that image. And one of the things that you lift in the pre-distribution but also in thinking about what has happened before us as you spend some time with history and I think it’s important for people to see that this is not new stuff, right. The ideas are rooted in our traditions.
Dr. Andrew Wilkes
Very much so.
Allen
Can you talk about some of that history, some of those figures you lift up, you know, Dr King and bell hooks and, and, you know, can you talk about some of why that history is important and where the historical precedence is for something like this, this black Christian socialism?
Dr. Andrew Wilkes
Absolutely. You know, in 1896 in the middle of trying to figure out how industrial capitalism and in a moment before public health codes and building codes whereas modernized as they are now, you have a Reverend Dee Ransom, who’s pastoring a church in Chicago, no, no less in the institutional and me church later to become an AME bishop, who writes in an 1896 edition of the AME church review about Christians and socialism. You have a black bishop in the Episcopal church, the door Holly, who in that same issue. Again, this is, you know, 140 years or so, prior to our current moment addressing the same and they talk about the values and the virtues of the carpenter from Galilee and how questions of socialism and Christianity need to be on the table as we think about what it means to express a kind of discipleship, civic responsibility, agitation for justice that can fully serve black people and so in terms of the history. I point out the fact that it’s not just individual outlier clergy, but this is a denominational church press, which is talking about black churches and socialism. And on just a plain level. I think it’s important to open up the continuum of optionality for Christians that there is no inherent marriage and in fact I’d argue there’s some a good deal of antagonism between Christians and Christianity as a religious tradition and capitalism. Even if one doesn’t buy that premise, certainly Christians should be able to choose the political economy that they feel best matches their vision of what Christ’s message in ministry is all about. And what I’m simply saying is that I think we need to see that the radical stream of black social Christianity has always existed and has turned towards things like mutual aid and socialism to express what it looks like to turn the world upside down.
Allen
You can’t read Acts right you can’t read Acts 2 and Acts 4 and not see this. Can you talk about some of those biblical foundations, especially for people who may not be as familiar or may have not read those scriptures? Can you talk about how that’s rooted in our faith and rooted in scripture?
Dr. Andrew Wilkes
Absolutely. Beautiful question. You know I think about a number of places we see Jesus and Luke 4 talking about how the Spirit of Lord is upon me to preach good news to the poor to bind up the broken hearted to set the captives free announce the acceptable year of the Lord’s favor. But we often miss Luke chapter one, Mary’s Magnificent where she talks about the humble being exalted, the mighty pulled down from their thrones, the rich being sent away empty and the hungry being filled with with good things, whatever that correlates to it certainly doesn’t correlate to Silicon Valley Wall Street dominated capitalism. When we look at the vision of what I think we can interpret our current moment not saying this was the concern of the office but in terms of our current moment acts to and for talks about a fellowship dedicated to the teaching of the Apostles and folks sharing all things in common. And so we have this cooperative pooling together of resources that we see as contemporary as black churches creating credit units to get away from predatory finance systems that wouldn’t give fair loans or gave predatory loans to black people like folks that wait, wait, wait, we can pull our resources together. We can have membership in a financial entity where we can resist white supremacist notions of credit worthiness and instead do what the best of church traditions have done as canonizing scripture, but also as practice by our people down through the years and so I think credit unions are one way to live into that and so we can do and for tradition. But there’s also a sense of wanting to have a comprehensive vision of economic justice and when I think of a passage like James five, which is a sim essentially a manifesto against wage theft. And so this is about how farmers farm workers had wages withheld from this. This is James words that my from from the rich and the text says that the wages cried out and that the Lord of Hosts, her. This is a kind of a caring through of that kind of Exodus 3 of God hearing the cries of folks who experienced economic oppression, and the church men called to do something about that. In a nutshell, Allen, what I am suggesting is that a model of what some economists and sociologists have called solidarity economics is a way to try to translate this beloved community, this co creating tradition that we see in the scriptures. This way we can translate that into how we do public finance, how we do nonprofit work, how we do community development, how the church engages with labor unions, and how we can think beyond the two party system in America because multi party democracy is a common thing for churches and most of God’s creation, it ought to be something that we do here in the States as well.
Allen
How can people join into these conversations or do some things on the ground to make this implemented because it is something that’s actually possible now that’s being done now?
Dr. Andrew Wilkes
Absolutely. So, a few things. I mean, on the policy front, we’ve talked a bit about calling for supporting already existing credit unions with respect to finance community land trust with respect to housing. Solid wealth funds that are democratically controlled with respect to economic development models and rural metropolitan suburban and exurban areas, calling for the use of taxation policies that prioritizes families that are rather that prioritizes working families rather than tax abatement strategies in perpetuity to build stadiums that project jobs which I’ve never quite created at the volume and at the pay rates that the models say will take places. I think there’s a way to participate specifically and land use zoning and town planning conversation that says how can we use the fiscal leverage that the public sector has in a way to generate full employment in our communities and a way to generate more catalytic investment from nonprofits from small businesses from arts and cultural institutions which are often unheralded economic drivers in terms of the demand that they bring to cities through concerts through forum through symposium. Anytime you talk about stimulating consumer demand and bringing people to an area that’s an economic impact that should be seen as such and not explained away because it may not be, you know, a cash cow in the way that say a high profit yield tech industry is. So, my point in saying that last piece and talking about equitable forms and models of economic development and getting people involved, not just in voting, but in planning conversations and city council meetings, calling for things like public banks. That is the way on the policy front that I think we can start to activate and make more actionable what may feel like a big conversation. The other piece that I’d say and I think there’s a theological piece to this explicitly that I want to name. I think it’s important to add more detail to the vision of what often goes by beloved community but so many things have been described as beloved community or social justice. And when you scratch below the surface, it’s the vision of economic empowerment for those who are already well connected, well degreed, well spoken, and those whose new divergence or whose multi-lingual gifts or who’s not quite being at the center of social status and power isn’t quite as central to those visions. I think it’s important for us to recognize that gap and then be to draw from some of our most famous and heralded figures. Martin Luther King Junior is and was known by his colleagues as a Democratic socialist to draw on late Reverend Dr. Katie Geneva Cannon, who in womanism and the soul of community. It’s drawing on the work of Oliver Cox to make a very similar point. The take home being that when we think of what it means to do justice, love mercy and walk humbly with God, the 21st century expression of that is to work in politics, to work in economics, to work for nonprofits, to work in unmet need round tables that do mutual aid. Right, because it’s not inherently turning towards government. There may be some, not maybe there are ways to distribute resources and a philanthropic and like peer to peer with that can also cause justice. And so what I’m simply saying, Allen, is that, and I know I’m taking the scenic route. Now I’m going to land the plane. The being a systems change sustainably minded Christian who’s concerned about justice, not for an election cycle and not just for the temporary upswing in a business cycle, I think has to mean that that some kind of socialism or cooperative expression is a viable consideration.
Allen
What advice would you give to younger believers about how they can try to live into a more just economy politics world that you have studied and see playing out ?
Dr. Andrew Wilkes
The first place that that go is to is to take a comprehensive, consistent and consecrated view of everything you’ve studied, including scripture, but not ending with scripture. And I’m inspired by the pause letter to the church of Philippi where he says, you know, whatsoever is good whatsoever is pleasing whatsoever is lovely whatsoever is just whatsoever is essentially virtuous thing on these things. And so that that call to consistently study to think to research, certainly is a call to dig deeply into the canon of scripture. But I think it’s equally a call to think through what does justice mean in terms of political science what does it mean in terms of the different institutions that shape identity and community that will take you to sociology What does it mean in terms of psychology what does it mean in terms of reading the newspaper consistently and beyond just Fox CNN and MSNBC like once in the local newspaper and neighborhood weekly. So that one can get a sense of how public affairs plays out in your immediate environment as well as meetings and pre existing convenings there’s almost always somebody working on what you care about exactly where you are that you just may not know about and so the call to study the call to see what’s already working and to presume that you want the only one that God has spoken to and stirred up for justice. So, the call to lock arms and join in Federation with folk who are trying to do God’s work of renewal and of making those who are too often put last in our society put first.
The parable of the Good Samaritan from the Gospel of Luke is one of the most well-known passages of scripture in Christian communities and beyond. Jesus shares this parable in response to a lawyer asking if God requires that we should love our neighbors as ourselves, then who is my neighbor? The parable can be summarized this way: a Judean man is walking down a dangerous road and is robbed and beaten. He is left hurt and in need of help. A priest walks by, sees the man and walks on the side of the road to avoid him. A Levite, or worker from the local Temple also walks by and does nothing to help. Then a Samaritan man, who was a religious, historical, and cultural enemy of this Judean man, sees him in distress. The Samaritan stops, picks up the man off the road, takes him to a local inn and pays to have him rest and recover there. He promises to pay the inn keeper whatever is necessary for the man’s stay beyond what has been paid when he returns. Jesus turns the question back on the lawyer and asks which of the 3 men in the story acted as a neighbor to the injured man? The lawyer responds “the one who has shown mercy.” And Jesus responds “go and do likewise.”