Southern Baptist Theological Seminary had hosted many people before Clarence and would host many after him but Clarence Jordan was something different. In 1938, Clarence had just received his Ph.D. in New Testament and felt equipped to do whatever it was that God was calling him to. The challenge, of course, is that what had seemed so clear for so many years was suddenly cloudier. This further calling had descended upon Clarence as he studied the scripture and would not let him go. He was challenged by what he read and translated and would not allow himself to rationalize away its scandal and strength. Clarence was challenged and rebuked by the stories he enveloped himself in and found his increasing discomfort with the status quo a powerful witness to the possibility of redemption.
Clarence had been raised in a small city in Georgia named Talbotton. It seems that Clarence was always disgusted with the racism that he found everywhere he looked. Further, he was confused by the poverty of the communities around him. He didn't get why "the way things are" included a lack for people that the Church claimed to love and care for. He didn't get "the way things are." He studied agriculture at the University of Georgia so that he could use his mind to carry knowledge back to the people who needed it but couldn't afford to go and get it. In other words, he hoped to be a vessel of grace and equality for a people so far from the source. This was his path--taking farming knowledge back to poor rural farmers--for many years but he was changed when he began to see a more essential and more fundamental problem: the spiritual roots of poverty.
Not wanting to simply apply a bandage to a wound with a deep cause, Clarence went to Southern to learn and prepare to address spiritual concerns and the spiritual foundation of the system that fed on the lives of the poor. It would be no use to fix the symptoms of the problem if the disease of a broken system was allowed to incubate within society. With degree in hand and his new wife, he moved back to Georgia to begin his life's work--to continue in the path of God's calling. He and his wife joined with former American Baptist Missionaries to found a community called "Koinonia Farm." This community was racially equal. Further, they rejected all violence and materialism. They lived together sharing everything and invited any who were truly willing to take up their cross to come and live and work on the farm. This was not received well by the powers in Georgia. They were investigated. They were harassed and threatened. They were called Communists. Yet, they didn't seek recourse in political power. Instead, they insisted that the only way to change the region, the nation, and the world was to live out a different life in sight of the "the way things are." They lived equality instead of demanding that others do so. Their impact is not easily overstated.
Clarence translated the New Testament into English in a translation called the "Cotton Patch" translations. For Clarence, the process of translation was about more than words or phrases but also the context of the scripture. In the Cotton Patch Gospels, Jesus was born in Gainesville, condemned by the politicians in Atlanta and Washington, D.C., and was lynched. This was a powerful difference that challenged people in new ways. The scripture as Clarence translated it was not something you could simply put down and out of mind. It stuck in your brain because it shared your context. Clarence was a prolific writer and translator until the day he died in 1969.