FINDINGS II
Proper
18 - C - September 5, 2010
Luke 14: 25-33
Luke14: 25-33 Large
crowds of people were traveling with Jesus. He turned toward them and said,
"Whoever travels with me and does not hate father and mother, wife and
children, brothers and sisters, yes even life itself, cannot continue with me.
This is about cost: which of you intending to build a tower does not first sit
down and estimate the cost to see if he can afford it? If not, when he has laid
a foundation and is not able to finish the rest, all who see will ridicule him.
Or another example: What king who decides to wage war against another king will
not first sit down and figure out whether his 10,000 troops are any match for
the other fellow's 20,000? If he sees they will not, he will send emissaries to
the other and ask for terms of peace. This is the kind of cost counting I am
talking about. The cost of following me is giving up all you own." (Translated
and paraphrased by Harry T. Cook)
 By Harry T. Cook
8/30/10
RUBRIC
"No dilly-dallying" would be an appropriate summary of this
passage. Extremist in nature, the mandate to follow in Jesus' way is depicted
as being a stiff one even before one takes the first step, because one has to
take it without ever making the mistake Lot's wife made. He who would follow must
never look back and be willing to leave all of the past, materially and
emotionally, in the past. The author(s) of Luke would have known, of course,
what following Jesus ultimately meant and would mean.
Not only must a firm commitment be in place before the first
step, but one must also count the cost of taking it and be certain that he has
what it takes not only to start out but to finish.
Just to be a Christian? Just to be able credibly to say that
one is a follower? That is not how contemporary Christianity works at least in
such developed countries and societies such as the United States. Here church
membership or faith affiliation is generally about as life-changing as joining
the local Rotary Club.
WORKSHOP
Jesus and his following must be getting closer and closer to
Jerusalem and the denouement because the going now gets tougher. One must now
choose between family and following while accepting the cost of doing so.
Matthew at 10:37-38 and Mark at 8:34 display parallels to the passage at hand.
In a good many English translations of the Bible, the page
heading over such passages reads "The Cost of Discipleship." Indeed, that is
the subject here. Luke's Jesus addressed the challenge to "great crowds"
(ochloi polloi), and the demand as we have seen is not insignificant. But the
text makes clear that, by Luke's time (end of the first century C.E.), the
business of publicly being part of Jesus Judaism was becoming a serious matter.
It might even have been a fault line down the middle of a family; it might have
required disregard for one's own well-being.
In the tumult of the severance of Jesus Judaism from the
synagogue communities, family ties were no doubt sundered. But "hate?" The
Greek here is a complicated word ("misei" from "misein)," the opposite of
"agapā." In the former state, one is more concerned for self than for other. In
the latter, it is the other way around. So Luke's Jesus may have been heard in
this wise:
"You can't give yourself totally to your family and at the
same time give yourself totally to me." Not so much, then, "hatred" of family
as putting it second to loyalty to whatever it meant to be a disciple of Jesus.
For those whose research leads them to the hypothesis that
the Gospel of Thomas in an as yet undiscovered Aramaic version preceded Mark
and maybe even Q, the presence of the "hate" passage at Thomas 55 with a
variation at 101 will reinforce the idea that the going was tough for Jesus
followers from the beginning.
Taking up the cross -- a phrase that appears in some near-parallels
to the Lucan passage before us in this edition of FINDINGS II -- is a
transparent allusion to the general method of Roman humiliation and terror and
to the specific application of it to the execution of Jesus, as told of in the
four canonical gospels. One can feel the apprehension the "great crowds" must
have experienced as they are depicted as hearing the Jesus of Luke's
imagination call them to faithfulness, with the cross as the sign of that
faithfulness. The cross, the text implies, is the cost factor of discipleship.
Willingly embracing it as a way of life is a steep cost to pay.
That brings Luke to a clunky juncture at which that cost is
assessed and analogized. Among Jesus' probable audience of fellow peasants, who
among them would have had the wherewithal to build any kind of tower? The
illustration may be an exaggeration for effect. The same goes for the king
spoiling for a fight. One has to count the cost before plunging into any
significant human endeavor.
The "bottom line," as we say in our financially oriented
culture, can be translated in this wise: "Whoever among you does not say
goodbye to all he has cannot follow me." One cannot haul along everything
including the kitchen sink and be effective on the way.
HOMILETIC COMMENTARY
It seems evident that institutional Christianity has always
had trouble deciding what light it would follow. When, here and there and now
and then, it has followed the light that is the gospel image of Jesus, it has
eschewed temporal power and status to become, for practical purposes, a servant
-- even a slave or one indentured.
More often it has been unable to resist temptation to seek
and to hang on to power and privilege, unable to say "goodbye to all that." It
counted the cost of doing so and found it more than it wished to pay. Thus it
has not often "followed Jesus," and for that will end up paying even more.
Lots of good luck to clergy who in their homilies and
sermons this coming Sunday follow the logic of this passage to the end. The
history of the Christian church is a moral disaster, and one cannot read, study
or dilate upon this passage without seeing that fact and commenting upon it.
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