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You completely missed the point. You are arguing ought, but you are ignoring what is. You have to contend with the evidence, but you just laugh and say 'I disagree'. I don't care that you disagree with the history of Christianity, I care they you think you can rewrite it. Universal care for the stranger has been part of the faith since the Torah, continues through the church fathers, was never rejected or repudiated in the pre-modern era, it recognized reasonable boundaries, had the goal of making the stranger a brother, and was in fact a hallmark of the faith.
Origen says one must "prepare himself to be a neighbor to every one that needs help". If that isn't a conclusion that says help everyone that needs help I'm not sure what you are reading. We can't get anywhere if you keep ignoring the evidence.
Christianity would have gotten no where without the care for the poor and outcast, they fed and clothed them before they became Christians. This is the historical record. the disconnect isn't in the welcome, its that lack of formation in modern times that has become a problem, coupled with the embrace of secular materialism. You love the stranger by making them like yourself. If they reject that, you send them on their way, if they abuse or exploit your generosity, they sin like Judas and we pray that they can find forgiveness in this life. But that doesn't mean you don't help them from get go. You absolutely need to make sure your welfare system is secure against abuse, that's in the Bible too, but that doesn't abrogate Leviticus. But tossing out the scripture and abandoning the historical practice of the church because you disagree with it just makes you a different kind of progressive theologian.
You confuse “universal care for strangers” with the prescription to love one’s neighbor. First, the acceptance of a stranger into the community was contingent upon their complete conformity to the Jewish law in Ancient Israel. Second, early Jewish Rabbis defined “neighbor” as other Jews. These are two different things.
For some reason, you feel it is fine to ignore all the scriptural evidence. I showed you how the elements of the parable only make sense in the context of an ancient Israelite “neighborhood”. But then I showed you how all of the apostles interpreted “neighborhood” to mean brotherhood. You are ignoring this because you want to ignore this, I guess? I have no idea.
Origen goes on to explain what he means by that. “But we should not think that it applies to every man. For, not every man "goes down from Jerusalem into Jericho," nor do all dwell in this present world for that reason, even if he who "was sent on account of the lost sheep of the house of Israel" went down. Hence, the man who "went down from Jerusalem into Jenicho" "fell among robbers" because he himself wished to go down. But the robbers are none other than they of whom the Savior says, "All who came before me were thieves and robbers." […] This is how he understands the parable. That the Samaritan is Christ. You misquoted. He doesn’t say everyone “ought” to do that. Yes, we behave like the Samaritan, in a particular capacity and context which is symbolized in the parable…
This is demonic. You are trying to destroy the very idea of a church brotherhood. That will, and has already, destroyed Christianity. It destroys brotherly love and casts pearls to swine. It is also nonsensical. You do not love enemies like strangers, strangers like neighbors, or neighbors like brothers. Have you really never asked yourself why we have all these commands for brotherly love, when according to your reading, we should be loving everyone on the earth as brothers? Why on earth would the apostles talk so much about the “brotherhood” and “brotherly love” if they were expected to love everyone the same?
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