Reading: Philemon 1-21

Opens an envelope and reads the lette –
My dear friend
I apologise for not keeping in touch with you but I have been so busy with my new Social Support Group. I will get straight to the point of this letter. I seek your support and hope you will oblige me a favour.
A friend of mine is to be released from prison in a fortnight and we are both desperately concerned because he does not have an appropriate network to support him upon release. He was imprisoned for seven years for a serious offence so consequently has lost a great deal of confidence and the ability to easily socialise.
Because of his temporary inadequacies, would you please consider taking him into your home for a couple of months to ensure he does not re-offend. I look forward to hearing from you soon.
My best wishes to you and your family
Your friend Paul

We have just heard the entire story of the letter to Philemon with the main characters of Paul, Philemon and Onesimus. The scene is – Paul is in prison and also Onesimus. Onesimus had been a slave in Philemon’s household and seems to have committed some un-named offence against Philemon. Philemon has set up a Christian community after previously being influenced by Paul and brought to a new understanding about life.

Paul is intent on restoring the relationship of Onesimus and Philemon. No easy task considering the social arrangements of the day. How can he avoid embarrassing or alienating Philemon in the eyes of his community and friends? How can a man of his standing take back an escaped slave without punishment? Not only take him back but also accept him into and be part of his household and family.

Paul uses all his persuasive powers. He praises Philemon’s goodness and generosity – almost flattery. He reminds him of now being ‘in Christ’ – his obligation. He offers to repay any debt that Onesimus may owe – almost bribery. He asks not too subtlety, not just for a favour but to consider how others should be treated. He also reminds him of his duty and debt that he owes Paul. Paul requests Philemon to accept Onesimus again, not as a slave but as a person as much loved by God as anyone else.

Paul sees beyond what most would see as they look at Onesimus – a slave and criminal. He sees the potential of Onesimus and wants to restore the relationship for the mutual benefit of the three of them, as well as Philemon’s community.

I guess have a soft spot for Onesimus, having spent many hours in prisons sharing and listening to prisoners, as well as when they exit prison. I refer particularly to those who are committed and earnest to succeed in their rehabilitation. They are aware of how hard the road will be in trying to establish family relationships or fitting in with their partner and children who have learnt how to manage without them over their long absence. I well remember one person saying, 'I have been judged by my family; I have been judged by my friends; I have been judged by the courts and lawyers: I have been judged by the police; I have been judged by prison officers; I have been judged by other prisoners and I can’t face being judged again when I am released. I just want to be accepted and given the opportunity to show that I can rebuild my life to be a contributing member of the community.'
Paul was on about possibilities, about potential and trying to restore relationships. Surely he was carrying out what he had experienced through his understanding of a life lived in tune with the Jesus story.
It was creation at work in the form of re-creation – employing the creative power of restored relationships and reminding us that all life is precious.


Reading: Luke 14:25-33
This is a reading we would perhaps rather not hear. Turning to another gospel or translation for a softer version is no escape. It is a reading that would spark Richard Dawkins into apoplexy and we can hardly blame him for that, for at face value it reads as unacceptable. I am referring particularly to verse 26 . . . If any come to me and do not hate their own father and mother and brother and sister, yes even their own life, they cannot be my disciples.

Most of us have experienced the benefit of growing up within a loving and caring family environment and continue to experience and benefit from our children’s families. We see how necessary continuing, loving and nurturing relationships are for all aspects of healthy and fulfilling lives in making for a stable society.

This is reinforced by social workers, welfare workers, medical people and of course politicians. Homes are, we hope, places of consistent, mature, caring and stable relationships.
How then can we consider this verse?

I value greatly The Jesus Seminar researchers for their excellence in helping to identify what Gospel words might be those actually spoken by Jesus. I won’t go into how they seek to identify each passage but they do so by indicating in red, pink, grey or black printing. They have two different options for expressing each section, but an unofficial yet helpful interpretation or one could say in colloquial terms it reads: red – that’s Jesus: pink – sure sounds like Jesus: grey – well maybe: black – there’s been some mistake.

It is interesting to note that this verse is printed in pink and therefore considered to be one that Jesus is likely to have spoken or probably spoke, but is not certainly his words. The verses preceding and those following are thought clearly not be so, but are (which is often the case) words added in this case by the writer Luke to suit the circumstances for which he was writing. It would be hard, even ridiculous to think that Jesus would advocate hostility to ones family or parents, but if that was what he is likely to have said, we therefore should not treat lightly or overlook this statement but seek out what he was really on about.

Those portions of scripture most likely to be those of Jesus are often confronting, challenging and demanding. They are designed to make you sit up and take notice. (The Jesus Seminar researchers, and there are 70 or so top theologians and philosophers involved, express one of their criteria for Jesus’ words as – ‘cutting against the social grain.’) They are often hyperbole and not intended to be taken literally. They are a paradox – a statement seemingly self-contradicting or absurd and yet inexplicably expressing a truth.

Jesus is saying the Kingdom of God, here and now, takes priority over everything else. This is our highest allegiance. Jesus recognizes the priority of family (filial) relationships that governed their place in society. Belonging or being part of a family gave one a special existence. If one did not belong to a family you did not ‘belong’ anywhere. Even in this day and age of individuality, belonging to a cohesive family remains a valuable part of our lives. We all need to belong to something.
In Jesus’ time, having no family meant you were on your own; you had no authentic existence. So Jesus is confronting not only the hearer but also the social structure that governed society.
In spite of the social importance of filial relationships, he is emphasizing that even they were of less importance than the discipleship required to follow him in bringing about the Kingdom of God here and now – the fundamental claim on human loyalty.

Family dynasties both large and small can be very powerful. They are often about the protection of possessions. Families can be inhibiting and controlling. They can make unwelcome demands.
How free are some young people whose parents demand they follow in the family business, take over the farming property or pursue a particular university course against their wishes?
We know the power of some family names and what pressure and demands can be made to preserve their reputations. Certain names can open particular doors for some.

Just a couple of weeks ago we saw a TV screening of a young married couple who were involved in trying to get aid into the Gaza strip. He was seriously injured and shot in the thigh, bleeding dangerously This couple are so committed to their cause that they wish to return to continue what they see as a just ‘call’ to assist the beleaguered Palestinian people – and this understandably against the wishes of their families.

Just the other day a letter in the newspaper by a young person to a clinical psychologist began, I am 20 years old and live with my Macedonian parents. They are very strict with me and expect me to live my life exactly as they say. One of the hardest things is that they demand that I attend so many family functions and I cannot say no. I do love my family . . . etc . . .

These decisions of abandoning the power, place and security that a family can give and being prepared to strike out alone for the sake of the Kingdom of God are not easy.

Abandoning family structures which are unhealthy and destructive and setting out on a journey not to fulfil personal desires, but to answer the call to discipleship – which is about constructing one's own position, taking the very best of family caring and nurturing relationship, so that the Kingdom of God is active here in the present to all people and the environment – this is the challenge which Jesus placed before his hearers and us today.

Politicians are fond of referring to the world as a global village, at least for trade and commercial purposes. If we are indeed a global village we should lift our sights to seeing it as a global family, caring and sharing for each other.

A current caring need is for those suffering from war and oppression with a resulting enormous worldwide surge in refugees – asylum seekers being some of the most vulnerable people on earth.

In the Australian wider family today it seems that if you speak out for refugees you are likely to be estranged, vilified, even hated and branded un-Australian – it can be a costly stance to take.

This congregation has an enviable record of support for refugees. So here is a question, not directed to this congregation but to the wider Australian Christian Church – family if you like. How can the Church convey to people and politicians the need for a global family of support for those in desperate circumstances?