Luke 9:51-62
I Kings 19:15-16, 19-21
We are well into summertime now, and for most middle-class North Americans, one of the rituals of summertime is taking a trip. Our primeval ancestors were wanderers, nomads, and so there’s something that just appeals to us at a gut level about packing bags and boarding an airplane or a train, or, hitting the open road in the family car. In fact, travelling is so much one our basic instincts, that the notion of a journey has become one of the most powerful and oft-used metaphors in human language. It serves as a symbol for life itself—we speak of the journey from the cradle to the grave. We also use the journey-metaphor for experiences within life: the “journey” from sickness to health, or one’s “trip” through the educational system. St Luke’s gospel makes a special point of drawing our attention to the beginning of the final climactic journey of Jesus’ life, the trip from Galilee, in the north, down to Jerusalem, where he was crucified, buried, and resurrected. “When the days drew near for Jesus to be received up, he set his face to go to Jerusalem.”
And as Jesus travels, on foot, toward Jerusalem, he is not by any means alone. There are those, both his “regular” disciples, and others along the way, who follow him. “Following Jesus.” This is an expression that we’ve simply adopted into our religious vocabulary, almost to the point of no longer taking notice of what it means. When he walked bodily on earth, those who followed Jesus did so physically, and, in many cases, spiritually as well. And in terms of following Jesus spiritually, our calling and our opportunity is no different than theirs. And following Jesus is not only for the chosen few, the spiritually elite, the really religious. It is for each and every one of us who has been adopted into the family of God through faith and baptism.
When Jesus begins his journey to Jerusalem, he sets out through the territory of Samaria. The Samaritans, you know, were ethnically and religiously related to the Jews, and precisely because of that close relation, there were sharp differences and hostility between the two groups. So it probably doesn’t come as much of a surprise to Jesus when the advance scouts that he sent into the next town to make arrangements for food and lodging report that the natives were less than friendly. In fact, it’s safe to say that these disciples are a tad peeved at the reception they’d gotten, because their recommendation to Jesus is that fire be called down from heaven and the town destroyed! As you might imagine, Jesus not only doesn’t take their advice, but he reprimands them rather sharply. We don’t have the exact words he used, but, as far as we’re concerned, the point is clear: Following Jesus cannot be equated with arrogantly thumbing one’s nose at those who don’t. Christians are not the storm troopers of the kingdom of God!
So after sparing one Samaritan village a baptism by fire, Jesus and his followers head on down the road to the next village. Along the way a man comes up to Jesus and says, “I will follow you wherever you go.” Now this sounds like a pretty good deal, doesn’t it? I mean, to get a volunteer without having to go begging ... that idea warms the heart of anybody involved in church work! But does Jesus say, “Great! Glad to have you aboard —here’s a pledge card”? No. He responds rather cryptically: “Foxes have holes, and birds of the air have nests, but the Son of Man has nowhere to lay his head.” Jesus had just been refused lodging in a Samaritan town, so his point is well taken! He wants his would-be follower to realize that there’s a cost involved in following him. Common conceptions of material security—of knowing where our food and shelter is going to come from—need to be surrendered, let go of.
Now this means different things to different people. We are not all called to take vows of poverty. But we are all called to stewardship—to the realization that we don’t own anything. We’re caretakers, trustees. Every breath that we draw is on loan to us from God. As Christians, as followers of Jesus, we travel light. We’re like military families who realize that, wherever they live, they’re going to yet get moved, and possibly with very little notice.
A little later, it was Jesus who was doing the asking. “To another, he said, ‘Follow me’.” That man wanted to follow Jesus, but there was something he thought he needed to take care of first. “Lord, let me first go and bury my father.” It sounds like Jesus kind of caught him at a bad time. Pious Jews, you know, always try to bury their dead before sundown on the day they die, and it’s considered a solemn social obligation of surviving family members to see that this is done. So the man was not asking for a great deal of time! And this makes Jesus’ answer seem all the more ... well, cold, at least, if not actually cruel. “Leave the dead to bury their own dead, but as for you, go and proclaim the kingdom of God.” In high school English, most of us learn about a literary device called hyperbole, intentional exaggeration for the purpose of driving home a point. I think that’s what Jesus is doing here, and the point he’s trying to drive home is this: No other obligation can be allowed to interfere with following Jesus. As followers of Jesus, we get our identity, our sense of who we are, from following Jesus. Our status in human society—whether it’s educational, financial, cultural, marital, or whatever—is irrelevant in comparison.
The final would-be follower of Jesus on his journey to Jerusalem that Luke tells us about is another volunteer. “I will follow you, Lord; but first let me say farewell to those at my home.” Jesus’ reply is similar to his previous one: “No one who puts his hand to the plow and looks back is fit for the kingdom of God.” Even as we realize that Jesus is again employing literary hyperbole here, it’s still a hard saying. It seems to strike at the heart of the natural bonds of human affection that are so precious to us. But, again, Jesus wants us to realize the serious nature of what it means to be his disciple, to be his follower on the journey. When you or I go to borrow money to buy a house, the bank will demand a first mortgage on that property. If we default on our payments, the bank with the first mortgage gets to sell the house and pay itself off before any other creditors with liens on it. They have to line up behind the bank. Following Jesus works the same way. If we want to be his follower, we have to give Jesus first claim on our lives. Any other commitments or involvements have to line up behind and be consistent with his prior claim.
It’s always a great temptation for us to filter out aspects of Jesus’ message and teaching that are difficult or uncomfortable. After all, there are plenty of alternatives, within what he said and did, that are comforting and uplifting. But the risk we run, if we yield to that temptation, is that we’ll end up with a tame, bland, gutless religion that goes down smoothly and has no aftertaste, free of any edge or bite, and therefore also free of any truth, reality, or power. Real Christianity, full-bodied Christianity, is bracing and attention-getting. It’s radical—not radical in the sense of eccentric or crazy—although the world will think of us that way at times—but radical in the literal sense of the word, which means “having to do with the root.” The faith we profess has to do with the core, the center, the root of what it means to exist as a human being. A tree, as we know, is no healthier than its root system. If following Jesus is not at the root of who we are, then we will not be able to stick with him for the whole journey. We won’t make it to Jerusalem. We’ll turn aside to feel superior to those who have chosen not to make the journey with us, or to worry about our status in human society, or to take care of competing, but secondary, obligations, and we’ll find that we’ve lost sight of him as he’s rounded the bend, leaving us in the dust. Make no mistake: Just as there was a cross in Jesus’ future when he set his face to go to Jerusalem, so there is a cross in the future of those who would follow him on his journey. But Jesus himself is with us every step of the way, there’s also a crown on the other side of the cross, and what an adventure it is! I have decided to follow Jesus ... no turning back, no turning back. Amen.
2 comments:
I enjoyed your post -- and your profile, too -- as I grew up in suburban Chicago in the far western suburbs! Not particularly close to O'Hare... I've been doing some thinking recently (as the result of many things going on in my life, plus from reading this book, "The Gathering" by Ray Barnett) about religion, God, Jesus, spirituality and what I want in terms of all those things. I've been very disenchanted with "church" per se, that is, the actual attending of church. This isn't against you, of course! I guess I'm wondering if my experience and frustration isn't shared by many, and this book would indicate that it is. It talks about getting away from the institutions and to a more Biblically-based approach, to more local roots. I think if more pastors and church leaders would read it, especially those who wonder why, despite their own efforts they're not seeing the dynamic discipleship spoken of by Jesus, they'd get insights. It might give a new model for replacing the ineffective with that which God has shown as being effective -- and it's all from Scripture. It's a very interesting book, and it helped me know I was not alone.
Liz,
Thanks for your response. I can certainly understand disillusionment with the institution of the church. But I have to tell you that I am skeptical of any attempt to de-link church from institution. What invariably happens is just the creation of a new institution which is initially fresher or purer or whatever, but, for whatever one considers it worth, devoid of any organic connection or corporate memory of that past. As an Anglican--which is to say, as a creedal catholic Christian--I am committed to an incarnational ecclesiology. I would refer you to what I wrote on my main blog last October (sorry, I don't know how to give you a link in a comment)--a series of posts entitled "Adventures in Ecclesiology".
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