ORDINARY TIME CONTINUES, in this season after Pentecost. The designation “ordinary” always strikes me as odd. This season is anything but ordinary in the common way in which we use the term. Ordinary typically means that something has no special or unique characteristics. Ordinary is simple, average, unexciting.
In one sense, the lectionary passages can be described as ordinary. There are no mighty battles or astonishing miracles or dreamy visits from God. The text is full of practical teaching, of how to live out the life of faith. Ordinary, right? And yet, the life to which the Spirit calls us is anything but ordinary.
A couple of warnings are in order. If you’re looking for material for “Seven Steps to (fill in the blank)”-style preaching and teaching, then don’t look here. These passages are not going to give you warm fuzzies about your personal relationship with Jesus. There’s nothing watered down or simple about God’s teaching and commands in these passages. We are called to nothing less than radical discipleship: Take up crosses, extend and receive God’s mercy, prioritize the poor for our salvation, and establish communities of trust. If you discover anything truly ordinary as you study and reflect, it is yourself. You cannot live this life ordinarily. We are in the stretch between Pentecost and Advent. You’ll need to connect to the power and patience of these traditions in order to live out the extraordinary call God has placed before such ordinary people.
Deuteronomy 30:15-20; Psalm 1; Philemon 1:1-21; Luke 14:25-33
Following Jesus is a costly business, as Luke reminds us, requiring sacrifice and shedding of our slave mind in order to move in freedom. But is that what we find in much of U.S. Christianity? In studying the spiritual lives of U.S. teenagers, sociologists Christian Smith and Melinda Lundquist Denton determined that teens’ reigning religious worldview can be described as “moralistic therapeutic deism.” Moralistic: God wants people to behave. Therapeutic: God wants everyone to be happy. Deism: God exists and started the world turning, but is now remote, without personal engagement.
Those from the underside of U.S. life, the disinherited, recognize this worldview for what it truly is: the leftovers from a Christianity that is more American than it is Christian. Frederick Douglass described it as “the corrupt, slaveholding, women-whipping, cradle-plundering, partial, and hypocritical Christianity of this land.”