Recognizing the Sacred Where We Are

Posted: September 7, 2019 in Uncategorized

Luke 14: 25-33

Recognizing the Sacred Where We Are.

Understanding the background and culture of Jesus is very important when we come across stories such as those we have today. How else can we understand Jesus’ comment that his followers must ‘hate’, or more accurately, ‘detach oneself from’, their immediate family members!

On the surface it offends against all the values most people hold dear. But Luke the storyteller has Jesus employing a common rhetorical devise, used by many of the wisdom sages of the day. An approach which would be familiar, even if offensive, to the audience.

And which should also be familiar to us in our 21st century world, brought up on the politician’s speeches and promises during election time!

What do I mean by politician’s speeches? Well first of all they have an undisclosed purpose, an agenda and that is to engender support for a cause, usually the acquiring of enough votes to achieve an appointment. And the second is to get people to like them, agree with them or at least think they know what they are talking about and know what they are doing. Thirdly they are intent on getting their message out as quickly and with maximum impact. Fourthly they want to be seen to give equal measure to empathy, warmth and authority. They want to be seen to be good human beings who people can trust with decisions that effect their lives. Fifthly they want stay in control of this process and they want to exude confidence so that when people are not sure they will place their doubt in the hands of the politician. Sixthly they use repetition to emphasis the points in their speech that they believe will maintain all of the above by keeping it in front of the listener. Seventh, they will link their concerns and issues and points of view to great orators of the past. Biblical quotes do this well.

At one level this seems overly manipulative and even deceitful but it is an acceptable practice in many fields of public discourse. The difference comes when the purpose becomes distorted by the search for personal power. Its here that the fake news label begins. Any commitment to outcomes gets swallowed up by being able to hold ion to power in the face of a lie that got one there. Truth becomes expendable as a part of the power game.

Of course, I am not saying that this game with truth and power has become part of the Gospel but what I am saying is that the literary structures are used by Luke and Luke has Jesus using extremes of language to make a so-called ‘point’. For the object of his concern is, according to William Loader, family power. “Family power and control which will not be released from its womb, but has become a cage, a prison, but more often a comfortable and secure place in which to turn aside from one’s potential and the world’s challenge” (WLoader Web site 2004).

One could suggest at great risk that a blanket policy of returning uplifted children to their families is a requirement that should be occurring but what about when the family is the worst place that child might be? I can use the family idea to gain political support while a child’s life might be at risk if it returns to the family house, Note I said house and not home for a reason.

And Bill Loader goes on: “The voice of Jesus articulates human need…  and calls people to discipleship.  Discipleship means a relationship of learning and growth with Jesus as the teacher and God as God, not family” (WLoader Web site 2004).

It might be hard to imagine but, in a society, where individuals had no real social existence apart from belonging to a family, Luke’s Jesus is therefore radical in saying that “hatred of family is a condition of discipleship…  Jesus is therefore confronting the social structures that governed his society at their core” (Funk & Hoover 1993:353).

So… responding to a possible life-threatening situation for his own small community, Luke the storyteller weaves together a collection of sage-type sayings… Some probably said by the sage Jesus. Some most likely said by other sages. Luke weaves them together and places them before his community with this challenge: to be a disciple of Jesus one must be willing to let go of what one values most – family, possessions, even one’s own life. And I am not suggesting he is saying commit suicide or seek martyrdom. Let go… …. of being possessed by them.  Something else is at stake. Luke seems clear in his mind: let go and be a disciple rather than just a supporter or admirer without critique.

Rex Hunt tells a story that sounded interesting to me on this point about discipleship. The story is that; Clarence Jordan, of Cotton Patch Bible fame, was born in 1912 in west central Georgia, USA, into a race dominated society.

As a young man he became intensely aware of the radical kind of following that is demanded in the Sermon on the Mount. This changed his view on the racial divisions in the American society for good. In 1942 Clarence and his wife established the ‘Koinonia’ farm. A place where people of all races could be taught productive farming. The fact there was a considerable number of African-American people present… And that everyone there joined around a common table… was something the wider community objected against, right from the beginning. The opposition against his venture grew. They were accused of being ‘communists’, ‘race-mixers’, and of threatening the security of their community.

In 1956, threatening phone calls began. Soon the persecution took the form of bombings, shootings at their houses, building-burnings, economic boycotts, and harassment from the infamous KKK. In the early 1950s, it is told, Clarence approached his brother, Robert Jordan, later a state senator and justice of the Georgia Supreme Court, asking him to represent Koinonia farms legally. “Clarence”, Said Robert’ I can’t do that.  “You know my political aspirations. Why, if I represented you, I might lose my job, my house, everything I’ve got”. “We might lose everything too, Bob.” Said Clarence. “It’s different for you.” Said Robert. “Why is it different?  I remember, it seems to me, that you and I joined the church the same Sunday, as boys. “I expect when we came forward the preacher asked me about the same question, he did you. “He asked me: ‘Do you accept Jesus as your Lord and Saviour?’ And I said: ‘Yes’.  What did you say?” “I follow Jesus, Clarence, – up to a point.” Said Robert. “Could that point by any chance be – the cross?” said Clarence. “That’s right.  I follow him to the cross, but not on the cross. I’m not getting myself crucified.” “Then I don’t believe you’re a disciple.  Said Clarence, “You’re an admirer of Jesus, but not a disciple of his. I think you ought to go back to the church you belong to, and tell them you’re an admirer not a disciple.” “Well now, said Robert, “if everyone who felt like I do, did that, we wouldn’t have a church, would we?” “The question,” Clarence said, “is, do you have a church?” (McClendon 1974:127-128)

Did you recognise the political aspirations, and especially the pious, exhortation language. Is your language a Southern Baptist language? Some of that difference we have wrestled with as Progressive Christians that the cross is about Jesus’ integrity, not sacrificial atonement. That God’s love is not about supernatural payment or rescue, but divine sharing in human suffering. That Jesus did not invite the cross but accepted it rather than abandon his vision or glimpse of what the world can really be like when you look at it with God’s eyes.

But in the spirit of the Clarence Jordan’s story let’s return to some of the theological comment we might have picked up along the way. The call to ‘discipleship’ is a call to be on a journey. It is not about the ‘feel good’, ‘flag waving’, ‘happy-clappy’ overly therapy oriented theologies of much of today’s so-called Pentecostal or charismatic aberrations. And it is a real question for those that are business-oriented models of church not because they are responsible economically but because they are prisoners of the political speak of the day. They do not ask themselves if they are true to purpose as opposed to success at all costs. They are redefining success without critiquing it.

Am I being unfair and claiming my way is better? No, I don’t think so because discipleship is also not about accepting 11th century Archbishop Anselm’s idea of salvation. It’s not about the crucifixion of Jesus being willed by God to save the world because humanity’s sinfulness had dishonoured God (Brock 2010), That idea is now called ‘substitutionary atonement theology’.

Discipleship is about an invitation to be engaged in radical inclusive love, just as the call to be ‘church’ is a call of offer a safe place for some depth of theology and reflection and story. A place to connect with and deepen our contemporary experience of God or ‘the sacred’ in public life. A place where we can practice belonging… practice hospitality practice respect practice humility practice conversation and disagreement (Bessler-Northcutt 2004).

And one of the purposes that seems to have been swallowed up by the pace of social movement and political speak and correctness is that of deepening the experience of God, which is to give disciples like you and me, the courage, the knowledge, the will, to go out among people in our community and encourage them to also recognise ‘the sacred’ where they are.

On the good side of this experience we could say that the attempts at historical justice for abused children, Oranga Tamariki’s attempts to get the protection of children right and the whole ecological green movement is an attempt to care for the planet. To recognise the sacred where we are.

And to return to what some of us followers of the Jesus Way doing as disciples; in April 2010, president of The Centre for Progressive Christianity (USA), Revd. Fred Plumer, said:

“… it is time to publicly reject that whole idea of substitutionary or vicarious Atonement theories and repent for the harm this religious relic has caused over the centuries.

“I have always thought that it was more important for progressive Christians to talk about what we are rather than what we are not.  But I think it is time to publicly repent for the pain and suffering that the whole idea that we as humans are born faulty and unworthy by some vindictive god who demanded that there be some severe punishment to make up for this same god’s mistake.  Therefore, according to creed this God would have to sacrifice his only begotten son, (who is actually himself) to avenge something that really never happened.  Do you have any idea how many people throughout history have suffered in fear, humiliation, doubts, at the hands of sick clergy, mobs, abusive husbands, and anybody into power because of this flawed piece of our theology?  It is way past time to separate ourselves from this delusion to make a clear and public statement for allowing it to go on for so long…

“The atonement story was a myth attached to the Jesus story to give more power to the church and its leadership.  It should never have been there.  But I think if the progressive Christian movement is going to progress, we need to repent for the pain that has caused and clearly separate ourselves from this damaging part of the Christian story.  Simply ignoring it no longer seems like an option.  We need to clean our hard drive of this virus.  And then I have hope that we can experience new life in our progressive churches”.)

My footnote to this is that we need to critique the power of speaking that creates power and control for some and can hide the real issues of justice for those more vulnerable than ourselves. The Jesus Way is the critique the social, religious, economic and political landscape in search of the Way of Love, Justice and Peace. Amen.


Bessler-Northcutt, J. 2004.  “Learning to see God: Prayer and practice in the wake of the Jesus Seminar” in Hoover, R. W. (ed)  The historical Jesus goes to church. CA: Santa Rosa. Polebridge Press.

Brock, R. N. 2010.  “The question of the cross in ‘Good’ Friday” in The Huffington Post, 3/4/2010.

Funk, R. W.; R. W. Hoover. 1993.  The five gospels. The search for the authentic words of Jesus. NY: New York. Macmillan Publishing.

McClendon, J. W. 1974.  Biography as theology. How life stories can remake today’s theology. TN: Nashville. Abingdon Press.

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