The Cost of Discipleship: 18

 Last Thursday night, I went to a Recovery service that is held regularly at the church that we attend in Delray Beach. The Recovery movement is an affiliate of Alcohol Anonymous that names Jesus as the “Higher Power” that addicts need.

 We are supporting someone who is in recovery. This is my second meeting, and I am fascinated by the differences between Sunday morning services and Recovery services.  And, the similarities.

 The value of small groups (AA meetings) and class meetings (Celebrate Recovery services) is an idea that John Wesley championed, as I have written previously. Small groups provide face-to-face accountability and, especially, the opportunity to make public what we prefer to keep private. Making it public increases the incentive to be accountable.  

 First, there was the confession of sins which requires naming them, expressing our sorrow and shame, and exposing the failure of that particular sin to deliver what we thought it would. You hear these testimonies. For example, “I drank myself drunk thinking that it would overcome the pain, but the pain came back.” Or “I moved up the ladder from alcohol to marijuana to opioids to heroin, thinking that the next one would surely do the trick; but each one was a disappointment that only increased my addiction.” 

 The practice of honesty in your understanding of yourself is important. They celebrate your accountability by recognizing your achievements. People at the service were asked to come forward to receive their ‘Surrender Crosses’. “Sober for 30 days, here is a surrender cross. Who has been sober for 60 days; come on up. Ninety days? Six months? One year? Multiple years?” Public confession and public witness of recovery. Jesus released the captives. 

 Second, being caught by the devil in the trap of temptation and sin leads to a cry for help. Testimonies differ, but they usually include a moment when all seemed lost and then the person heard the voice of Jesus or encountered the presence of God in some way. 

 Every sermon is woven around a personal testimony that ends with a call to the altar. “See how far I fell, and you can see what Jesus has done for me. What he has done for me; he will do for you.” 

 While the downward journey involves a loss of control, confession and commitment results in Jesus’ power, the power to come back from the dead. 

 The preacher that night referenced the story of the woman who had been crippled for 18 years (Luke 13: 10-17). The preacher imagined that she was bent over and could only look at the ground, therefore she could not look up to Jesus. She heard Jesus call her name, and she moved toward the voice. As Jesus healed her, she could straighten up and look at Jesus' face.

 This framing of that story is not what we usually hear from preachers, including me. Your interpretation often depends on who you identify with in the story. This preacher identified with the woman and her condition. She was crippled; he was crippled. She needed Jesus; he needed Jesus. At first, she could not see Jesus; and at first, he could not see Jesus. Finally, as she was healed, she could look up and see the face of the one who called her; likewise, as he was healed, he could stand up and see his Savior’s face. 

 The service ended with 3 or 4 mature Christians standing up front to be available for people to come up and pray. And they came for these more private moments, practicing the preaching that they had heard.

 The focus certainly was on the greatness of God's mercy compared to the depth of our need. Songs included, “I am caught up in your presence” and “Less of me, more of God.”

 True Christianity? Some might say ‘raw Christianity’. People dropped the pretense of wellness (I'm OK. Everything is all right) and admitted what we all should admit: our basic need for a Savior, a Companion, and a Guide for the journey lest we get lost again. That is Basic Christianity, Christianity 101.