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A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, January 29, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Mark 4:1-20 and Mark 4:21-34
Copyright © 2017 by Jeffrey S. Spencer
Who is Jesus to you?
If I call myself a Christian, I am saying that I am a follower of the one who is called the Christ, namely Jesus. So my answer to the question, “Who is Jesus to you?” will impact how I live my life as a Christian. If you don’t mind me answering, at least to start, in the negative, I would say that I am becoming less and less convinced that Jesus saw himself as the Messiah. After his death and resurrection, the early church clearly came to see him as the Messiah, but prior to that, I’m leaning toward Jesus not thinking of himself as the Messiah. And if he didn’t think of himself as the Messiah, I suspect he wasn’t as eschatologically focused as the gospels make him out to be. In other words, I don’t think Jesus was as concerned about death and the afterlife and the end of time and the final judgment as he is often portrayed as being. Jesus was much more concerned about this world and this life.
Jesus showed that concern in several ways. He was a spirit person, someone who was experientially aware of the reality and presence of God. He showed his concern for this world in his mediation of the sacred to others. He was a healer. I talked about this last week, and all I’ll add today is that he showed his concern for this world by transforming the lives of people around him. He was a social prophet, “similar to the classical prophets of ancient Israel. As such, he criticized the elites (economic, political, and religious) of his time, was an advocate for an alternative social vision, and was often in conflict with authorities.” We will touch on this today and next week. He “was a movement founder who brought into being a Jewish renewal or revitalization movement that challenged and shattered the social boundaries of his day, a movement that eventually became the early Christian church.” This also will be explored, at least a bit, this week and next. And he was a teacher – the primary subject of today’s sermon.
I suppose that all of these descriptions of Jesus overlap or intersect. One of the ways he showed he was a spirit person was by healing people. I don’t think you can separate his social prophecy from his becoming a movement founder. He taught through his healings. “By healing blindness, for example, Jesus dramatized God’s desire to heal our distorted vision of life. By healing paralysis, he showed how God’s reign empowers people who are weak or trapped.… And by casting out unclean spirits, he conveyed God’s commitment to liberate people from occupying and oppressive forces – whether those forces were military, political, economic, social, or personal.”
In synagogue gatherings and on hillsides, he gave talks about things theological. At a dinner party when an uninvited guest showed up and in public places when his critiques tried to catch him with tricky questions, he found teachable moments. His guerrilla-theater demonstrations (like on Palm Sunday) and his acts of civil disobedience (like chasing money changers from the Temple), provided learning opportunities for people who were paying attention. “Once he demonstrated an alternative economy based on generosity rather than greed, inspired by a small boy’s fish-sandwich donation.”
And then there were his parables.
Perhaps it is time for a quiz. What is greater than God and more evil than the devil, the poor have it, the rich need it, and if you eat it you’ll die? (Answer: Nothing.) How about this one: You threw away the outside and cooked the inside. Then you ate the outside and threw away the inside. What did you eat? (Answer: An ear of corn.)
John Dominic Crossan points out that one of the primary ways to understand or interpret some of the parables attributed to Jesus in the gospels is to see them as riddles. He says that when a parable is a riddle narrative, “not only the general story itself, but even its multiple parts each and all point elsewhere. Such riddle parables are also called allegories.”
That is certainly how Mark treats the parable of the sower. We heard this in our first lesson from Mark. Jesus tells the story about a farmer who goes to sow some seed and the seed falls in six different kinds of soil. We usually only notice that there are four kinds of soil – the path, the rocky, the thorny, and the good – but the good really comes in three kinds – soil that produces a thirty-fold crop, soil that produces a sixty-fold crop, and soil that produces a one-hundred-fold crop. Still, we see a silly farmer, casting seed where even the horticulturally-challenged know it won’t produce anything.
But, of course, the parable isn’t about horticulture and it isn’t about a sower. The parable, as Mark understands it, is a riddle, an allegory.
Another way to understand and interpret some of the parables of Jesus is to see them as example parables. Example parables are stories that invite us to go and do (or, in some cases, don’t do) likewise. Aesop’s fables fall into this category.
You might remember the story of David and Bathsheba in 2 Samuel. King David spies this sexy woman taking a bath and decides he wants her for himself. To do this, he has to get rid of her husband, Uriah, one of his generals. So David sends Uriah on a suicide mission and he is killed. God is none too pleased with this and sends the prophet Nathan to David to set him straight. Would you like that job? Go and tell the king, who had one of his generals killed, that God is not pleased? Nathan does this by telling an example parable.
“There were two men in a certain city, the one rich and the other poor. The rich man had very many flocks and herds; but the poor man had nothing but one little ewe lamb, which he had bought. He brought it up, and it grew up with him and with his children; it used to eat of his meager fare, and drink from his cup, and lie in his bosom, and it was like a daughter to him. Now there came a traveler to the rich man, and he was loath to take one of his own flock or herd to prepare for the wayfarer who had come to him, but he took the poor man’s lamb, and prepared that for the guest who had come to him.” (2 Samuel 12:1-4)
Crossan says, “Although a ruler should always be apprehensive at the approach of a prophet, David walks right into Nathan’s parabolic trap:”
Then David’s anger was greatly kindled against the man. He said to Nathan, “As the Lord lives, the man who has done this deserves to die; he shall restore the lamb fourfold, because he did this thing, and because he had no pity.”
Nathan said to David, “You are the man!” (2 Samuel 12:5-7a)
Yes, it’s sad that Nathan completely misses how the system promotes the objectification and possession of women, but his story is still a great example of an example parable.
Crossan has also identified a third way to understand and interpret Jesus’ parables. He says that Jesus’ parables were challenge parables, at least originally, though they were changed into example parables and riddle parables by the gospel authors. Challenge parables challenge “us to think, to discuss, to argue, and to decide about meaning.” They challenge us, the hearers, “to step back and reflect on the world and on God in new, counter-intuitive ways. They invite [us] their hearers to ponder ‘whatever is taken totally for granted in our world’.”
While I haven’t delved very deeply into Crossan’s work on parables (yet), I think he is on to something. I imagine that maybe half of Jesus’ parables include the phrase “the kingdom of God” or “the kingdom of heaven” – and this kingdom totally challenges what is taken for granted in our world. We heard this today in our second reading. “The Kingdom, something great, is compared to something very tiny: it is like ‘a grain of mustard seed.’ Moreover, mustard was a weed, thus, the Kingdom is like a weed. [In another parable,] The Kingdom is compared to something impure: it is like a woman (associated with impurity) putting leaven (which was impure) into flour.” And on they go, overturning conventional wisdom.
“[F]or Jesus, the kingdom of heaven wasn’t a place we go up to someday; it was a reality we pray to come down here now. It was at hand, or within reach, today. To better understand this pregnant term, we have to realized that kingdoms were the dominant social, political, and economic reality of Jesus’ day. Contemporary concepts like nation, state, government, society, economic system, and civilization all resonate in that one word: kingdom.”
Brian McLaren writes, “The kingdom, or empire, of Rome in which Jesus lived and died was a top-down power structure in which the few on top maintained order and control over the many at the bottom. They did so with a mix of rewards and punishments. The punishments included imprisonment, banishment, torture, and execution. And the ultimate form of torture and execution, reserved for rebels who dared to challenge the authority of the regime, was crucifixion. It was through his crucifixion at the hands of the Roman empire that Jesus did his most radical teaching of all.
“Yes, he taught great truths through signs and wonders, public lectures, impromptu teachings, special retreats and field trips, public demonstrations, and parables. But when he mounted Rome’s most powerful weapon, he taught his most powerful lesson.
“By being crucified, Jesus exposed the heartless violence and illegitimacy of the whole top-down, fear-based dictatorship that nearly everyone assumed was humanity’s best and only option. He demonstrated the revolutionary truth that God’s kingdom wins, not through shedding the blood of its enemies, but through gracious self-giving on behalf of its enemies. He taught that God’s kingdom grows through apparent weakness rather than conquest. It expands through reconciliation rather than humiliation and intimidation. It triumphs through a willingness to suffer rather than a readiness to inflict suffering. In short, on the cross Jesus demonstrated God’s nonviolent noncompliance with the world’s brutal powers-that-be. He showed God to be a different kind of king, and God’s kingdom to be a different kind of kingdom.”
When Martin Luther King, Jr., talked about the “Beloved Community,” I think he was talking about the kingdom of God. The King Center explains it this way: “Dr. King’s Beloved Community is a global vision, in which all people can share in the wealth of the earth. In the Beloved Community, poverty, hunger and homelessness will not be tolerated because international standards of human decency will not allow it. Racism and all forms of discrimination, bigotry and prejudice will be replaced by an all-inclusive spirit of sisterhood and brotherhood. In the Beloved Community, international disputes will be resolved by peaceful conflict-resolution and reconciliation of adversaries, instead of military power. Love and trust will triumph over fear and hatred. Peace with justice will prevail over war and military conflict.”
As lofty and utopian as this may sound, when King talked about the Beloved Community, he wasn’t talking about something found only in the great beyond. He was talking about something attainable, something that is at hand. “The Beloved Community was for him a realistic, achievable goal that could be attained by a critical mass of people committed to and trained in the philosophy and methods of nonviolence.”
We have seen in the past few weeks how our nation has moved away from the Beloved Community. Most recently, the ban on refugees and immigrants and visitors from a handful of nations that are Muslim-majority is an example. People with valid visas and green-cards are being detained at the border. This is empire action that is completely contrary to the values of the Beloved Community, contrary to the values of the kingdom of God. And that is why people have taken to the sidewalks and airport terminals – to help our country move in the direction of the Beloved Community, not away.
We still need Jesus the teacher. We need to pay attention to his actions and his words. We need to follow him toward the kingdom of God, the Beloved Community, the way of living and being in community that challenges the most basic values of the powers that be.
As we move into our time of quiet, I invite you to reflect …
… on anything from the scripture readings or sermon that caught your attention; or
… on the memory of one of the most important teachers in your life and what made him or her so significant; or
… how you might translate or reinterpret the term “kingdom of God;” or
… how the “kingdom of God” is coming in your life, your family, your community.
 Marcus Borg, Meeting Jesus Again for the First Time, (New York: HarperCollins, 1994). 30.
 Ibid, 102.
 These two riddles are from Mike Page, “Classic Riddles 1-100,” Savage Legend, https://savagelegend.com/misc-resources/classic-riddles-1-100/ (accessed 28 January 2017).
 John Dominic Crossan, The Power of Parable: How Fiction by Jesus Became Fiction about Jesus, (New York: HarperCollins, 2012), 18.
 Ibid, 35.
 Ibid, 47.
 Greg Carey, “Crossan on Parables and Gospels,” The Huffington Post, http://www.huffingtonpost.com/greg-carey/dont-fear-this-book-cross_b_1417435.html (posted 16 April 2012; accessed 28 January 2017).
 Borg, op. cit., 80.
 McLaren, op. cit., page 103.
 Ibid, 103-104.
A sermon preached at Niles Discovery Church, Fremont, California,
on Sunday, January 15, 2017, by the Rev. Jeffrey Spencer.
Scriptures: Luke 4:1-30 and Luke 5:1-11
Copyright © 2017 by Jeffrey S. Spencer
Maybe I should begin with a confession – that this sermon title is perhaps a bit of false advertising. When someone invites me on an adventure, I expect it to have some excitement and to end with a sense of “that was fun.” I’m not sure that’s where I’m going.
The second thing I should do to start with is to show you a little video clip. I know I showed this two weeks ago, but the difference between knowing your why and picking your appropriate what is going to be important in this sermon.
When you know your why, your what has more impact because you’re walking in or toward your purpose.
Our scripture readings cover a lot of territory. Last week we heard Luke’s version of the baptism of Jesus. Today, we pick up right after that. Though not as immediate as in Matthew’s and Mark’s gospels, Jesus’ response to being baptized is to go off by himself into the wilderness to pray. Jesus fasts, a prayer form that some find very helpful. After his fasting has gone on for quite some time, instead of having a deep communion with God, Jesus has an encounter with the personification of temptation and rationalization.
I think what’s happening here is this: At his baptism Jesus experienced some clarity of his call. His why became clear. Let the people know that the liberating love you know and that they should love in that same way. What wasn’t clear yet was his what. This is certainly one way of looking at these temptations.
Maybe one way to fulfill your why is by magic. Wow the people by turning stones into bread. Fill their bellies and they’ll follow you. And you can have whatever you want in the process. “Public influence and private indulgence – if you just use your miraculous powers to acquire whatever you desire!”
Maybe one way to fulfill your why is by gaining political power. Bow down and worship evil and you’ll get all the kingdoms of the world. On this path, “self-seeking power, not self-giving love, reigns supreme.”
And then there’s this one: Following your why won’t kill you. Go ahead and jump of the top of the Temple. The fall won’t kill you. God won’t let that happen to his beloved child. That notion that fulfilling your why may cost your life? Forget it.
Jesus comes out of the desert not just with clarity of his why but also of his what, at least some of the whats he’ll not use. “He will not use his power for personal comfort and pleasure. He will refuse unscrupulous means to achieve just and peaceful ends. He will not reach for spectacle over substance.… [He won’t be] driven by a human lust for pleasure, power, or prestige.”
He will be empowered by the Spirit, and he will be willing to pay the ultimate price. And if we want to join the adventure … are we willing to let the Spirit empower us, and are we willing to pay the ultimate price?
Following his desert experience, Jesus goes to his hometown, and on the Sabbath, he goes to synagogue. “There is a time in the synagogue gathering where men can read a passage of Scripture and offer a comment upon it. So on this day, Jesus stands and asks for the scroll of the prophet Isaiah. He unrolls the scroll until he comes to the passage that speaks of the Spirit anointing someone to bring good news to the poor, release to the captives, healing to the blind, freedom to the oppressed.”
That’s exactly what he experienced in his baptism. That’s a wonderful summation of his why. That’s his mission statement. And he says so. Jesus sits down – “a teacher’s customary posture in those days. He offers his amazing commentary – notable for its brevity and even more for its astonishing claim: ‘Today this Scripture has been fulfilled in you hearing.’”
How’s that for an inaugural address? I checked something out this morning. Jesus’ inaugural address could have been tweeted – with room to spare.
“Imagine if a prophet arose today in Panama, Sierra Leone, or Sri Lanka. In an interview on BBC or Al Jazeera he [or she] says, ‘Now is the time! It’s time to dismantle the military-industrial complex and reconcile with enemies! It’s time for CEOs to slash their mammoth salaries and give generous raises to all their lower-paid employees! It’s time for criminals, militias, weapons factories, and armies to turn in their bullets and guns so they can be melted down and recast as trumpets, swing sets, and garden tools. It’s time to stop plundering the Earth for quick corporate profit and to start healing the Earth for long-term universal benefit. Don’t say “someday” or “tomorrow.” The time is today!’”
Who would listen to that? I think such a prophet would be ignored by the vast majority of people, especially by people in power. The only people I can think of who would listen would be people who know the pain of oppression and violence. Only people who would hear hope in these words would listen. Anyone who would hear these words threatening their power and prestige would ignore this prophet or try to make the prophet seem like a crackpot.
Jesus hometown crowd is impressed that their hometown boy is so articulate and intelligent and bold. “But Jesus won’t let them simply be impressed or appreciative for long. He quickly reminds them of two stories from Scriptures, one involving a Sidonian widow in the time of Elijah and one involving a Syrian general in the time of Elisha. God bypassed many needy people of our religion and nation, Jesus says, to help those foreigners, those Gentiles, those outsiders. You can almost hear the snap as people are jolted by this unexpected turn.” Jesus is telling them that this good news that has been fulfilled in their hearing isn’t just for them. It’s for all humanity.
The only sense I can make of what happens next is that Jesus’ hometown synagogue feels betrayed. How could the promise God made through the prophet Isaiah to the Jews be for everyone? The crowd quickly flips from proud to furious. They are transformed by their fury from a congregation into a lynch mob, and they try to push Jesus over the edge of a cliff. They might as well be trying to push him off the roof of the Temple.
If Jesus didn’t have the clarity of his why, everything would have fallen apart just as it began. If Jesus hadn’t wrestled with some of the whats, seeing which ones would go against the very character of his why, he might have taken his calling in an unfruitful direction. He needed his time in the wilderness “to get his mission clear in his own heart so that he wouldn’t be captivated by the expectations of adoring fans or intimidated by the threats of furious critics. If we dare follow Jesus and proclaim the radical dimensions of God’s good news as he did, [if we dare to join the adventure,] we will face the same twin dangers of domestication and intimidation.”
“Jesus managed to avoid execution that day. But he knew it wouldn’t be his last brush with hostile opposition.” He continued his preaching and healing. And soon he began inviting select individuals to become his followers.
In our second lesson, we heard about his calling of Simon, Andrew, James, and John to be his first followers. If you’re a fan of the gospel of John, you’ll hear echoes of John resurrection story that takes place at the lake and involves a significant fishing success. But it’s the final words of the passage that most interest me: “Then Jesus said to Simon, ‘Do not be afraid; from now on you will be catching people.’ When they had brought their boats to shore, they left everything and followed him.”
They left everything and followed him.
“As with aspiring musicians who are invited to become the students of a master-musician, this was a momentous decision for them. To become disciples of a rabbi meant entering a rigorous program of transformation, learning a new way of life, a new set of values, a new set of skills. It meant leaving behind the comforts of home and facing a new set of dangers on the road. Once they were thoroughly apprenticed as disciples, they would be sent out as apostles to spread the rabbi’s controversial and challenging message everywhere. One [does] not say yes to discipleship lightly.”
I am currently reading one of Dietrich Bonhoeffer’s books, The Cost of Discipleship, considered by many to be his most important book. Bonhoeffer was a German Lutheran pastor, a theologian, an anti-Nazi dissident, and a key founding member of the Confessing Church – a movement to keep the church separate from the Nazi party and faithful to Jesus. The Cost of Discipleship was published in 1937, during the rise of the Nazi party, and in some ways may have served as Bonhoeffer’s time in the desert as he prepared for what his ministry became under Nazism. Let me share just one quote from this book, all of which is appropriate at this point in the sermon. And please excuse the non-inclusive language of this 1930’s German, recognizing that when he says “man,” he means “person,” and the pronoun “he” for this person should really be “he or she.”
“When Christ calls a man, he bids him come and die. It may be a death like that of the first disciples who had to leave home and work to follow him, or it may be a death like Luther’s, who had to leave the monastery and go out into the world. But it is the same death every time – death in Jesus Christ, the death of the old man at his call. Jesus summons to the rich young man was calling him to die, because only the man who is dead to his own will can follow Christ.… The call of Christ, his baptism, sets the Christian in the middle of the daily arena against sin and the devil. Every day he encounters new temptations, and every day he must suffer anew for Jesus Christ’s sake.”
It occurs to me that “the world Christian is more familiar to us today than the word disciple. These days, Christian often seems to apply more to the kinds of people who would push Jesus of a cliff than it does to his true followers. Perhaps the time has come to rediscover the power and challenge of that earlier, more primary word disciple. The word disciple occurs over 250 times in the New Testament, in contract to the word Christian, which occurs only three time. Maybe those statistics are trying to tell us something.”
The adventure Jesus invites us to join is one that involves leaving everything behind. It is an adventure that begins with dying. And then it moves to discerning Jesus’ good news for today and working to make it real.
As we move into a time of quite, I invite you to reflect on …
… anything from the sermon or scripture that caught your attention; or
… a time when you went through some hardship or temptation that prepared you for a later opportunity; or
… the dangers of being captivated by the support of your loyal fans and being intimidated by the threats of your hostile critics; or
… the image of Jesus standing near you at your work, calling your name, and saying these two words to you, “Follow me.”
 Ibid, 92.
 Ibid, 93.
 Ibid, 94.
 Dietrich Bonhoeffer, The Cost of Discipleship [Kindle version], location 1279-1286. Retrieved from amazon.com.
 McLaren, op. cit., 94.
A sermon preached at Niles Discovery Church
in Fremont, on Sunday, September 16, 2012, by the Rev. Jeffrey Spencer.
Scripture: Mark 8:27-38
Copyright © 2012 by Jeffrey S. Spencer
“Please, mother, I’d rather do it myself!” I have no memory of ever saying this, but my mother delighted in telling me – especially when I was a teenager wanting to do things my own way – about often echoing this refrain when I was a preschooler. “Please, mother, I’d rather do it myself!”
I was, without a doubt, an American. Ralph Waldo Emerson had beautiful things to say about life and nature and contemplation. But his most famous essay was on “Self-Reliance,” an ode to individualism and the sanctity of self-sufficiency. The value of self-reliance is a deep part of the American ethos “Rugged individualism is seen as heroic, as though the goal in life is to become some combination of Paul Bunion, the unsinkable Molly Brown, and the Marlboro man.”
American Christianity – at least some streams of American Christianity – has assisted in establishing this value as part of our collective unconscious. Look at the title many in Christianity give Jesus: “Personal Lord and Savior.” It’s like you’ll find him on your contact list between Personal Assistant and Personal Trainer.
But that’s not the Jesus we meet in our gospel lesson today. Today we meet a Jesus who says: deny yourself, take up your cross, and follow me. And if you try to save your life you’ll lose it, but lose it for the sake of the gospel and you’ll save it.
Jesus comes to this pronouncement after an interesting exchange with his disciples. First Jesus asks them who the people say that he is. Then he asks them who they say that he is. Peter – and I sometimes wonder if he got that name, the Rock, because of his firmness or because of his stubbornness – says that Jesus is the Messiah (or in Greek, the Christ). The only problem is, Peter (and I think we can safely assume the rest of the disciples) don’t understand what that means.
Jesus says that the Messiah (that Jesus) will face suffering, rejection, and ultimately death. “Only through this path can he show that God’s love for us is real and triumphant over death. Over and over Jesus must explain kingdom values, as opposed to human values that prioritize power, status, and exclusivity. He must insist that the mission is not to be served, but to serve; not to be first, but to be last.”
And the disciples just don’t get it. Peter rebukes Jesus. That’s not possible, Jesus. We know what the Messiah is supposed to be. The Messiah is supposed to restore the political autonomy and prominence of Israel. The Messiah isn’t supposed to be killed.
Jesus rebukes Peter right back. Jesuit theologian Carlos Bravo notes that in this moment, Jesus uses the harshest words he ever uses against anyone. Bravo says that this demonstrates that “Peter’s proposal is a temptation for him.” Jesus has to choose what direction he’s going to go and he has to come to terms with the consequences of that choice. “[B]y confirming his unwavering commitment to the God of mercy, whose love and loyalty to the poor is good news to the outcast but threatens those in power, Jesus also confirms his violent fate at the hands of the church and the state.”
Jesus tries to explain to his disciples what this mean for them, what they will need to do to complete the work he will only be able to begin before he is cut down by the principalities and powers. “If any want to become my followers, let them deny themselves and take up their cross and follow me. For those who want to save their life will lose it, and those who lose their life for my sake, and for the sake of the gospel, will save it.”
Imagine being part of Mark’s community and hearing this story. Some scholarship suggests that Mark’s gospel was written “in the midst of a civil war, after the first unsuccessful Roman siege of liberated Jerusalem and before the last that destroyed the temple. It was a confusing time of revolutionary, or messianic, restorationist fever. Conflicting allegiances competed for the community.
“Who, they were being asked in utterly concrete terms, is Jesus Christ? And what is the form of discipleship for us here and now? The gospel of Mark is the document that addresses both question and crisis.”
“If any want to become my followers, let them deny themselves and take up their cross and follow me.”
Remember, “[t]he cross in Mark’s day was neither religious icon nor metaphor for personal anguish or humility. It had only one meaning: that terrible form of capital punishment reserved by imperial Rome for political dissenters.… The cross was a common sight in the revolutionary Palestine of Mark’s time; in this recruiting call [offered by Jesus], the disciple is invited to reckon with the consequences facing those who dare to challenge the [supreme domination] of imperial Rome.”
Mark’s community was wrestling with the question, “What does it mean to be followers of Jesus in such a time as this?” This is a question that Christians have to deal with in every age. This is the question drove a minority of Christians in Germany in the 1930s to write a sign “The Barmen Declaration,” a document that called for resistance against the theological claims of the Nazi state. Almost immediately after Hitler came to power, the pro-Nazi ‘German Christian’ movement became a force in the church. At Barmen, the emerging ‘Confessing Church’ adopted this declaration, expressly repudiating the claim that other powers apart from Christ could be sources of God’s revelation. The signers took up their crosses – for every last one of them, was pursued by the Nazis and subsequently exiled or imprisoned or executed.
This is the question that moved church leaders in the United States to stand up for racial justice in the midst of Jim Crow. They took up their crosses – and many were imprisoned and some were murdered.
This is the question that moved church leaders like Allan Boesak and Desmond Tutu to confront the principalities and powers of apartheid South Africa and demand justice and freedom. They took up their crosses and suffered through years of oppression.
Friends, the call to deny ourselves and to lose our lives that we might gain them is the challenge of discipleship. It is a nasty job description that has been abused and perverted. We’ve all heard the claims: “If you want to be a follower of Jesus you must deny your Queerness, pick up your cross of heterosexuality and follow him. Or deny your dignity and pick up your cross of continued domestic abuse and follow him. Or deny your experience and pick up your cross of trusting religious authorities to tell you what to believe.” That’s all garbage.
But perhaps there is in this nasty job description a call to deny our false-selves. “Denying the self that wants to see itself as separate from God and others. Deny the self that believes that spirituality is a suffering avoidance program. Deny the self that does not feel worthy of God’s love. Deny the self that thinks it is more worthy of God’s love than its enemy is. Deny the self that thinks it can ‘do it itself.’ Deny the self that is turned in on the self.” Deny the self that is afraid. Deny the self that wants to stay in the comfort zone, even though the magic happens out there. Deny the self that denies the power of God’s love.
Of course Peter told Jesus that Jesus had it all wrong. Of course Peter thought the Messiah he was expecting was the Messiah God would send. Peter had not yet experienced Good Friday and Easter Sunday. “Without experiencing how at the cross God can gather up all of humanity’s violence and abusive power and even gather up Peter’s own denial of Jesus into God’s own self and then respond with nothing but love and forgiveness … without experiencing the resurrection after what Peter saw as the complete loss of hope — Well, without having experienced all of this, he couldn’t know it just by being told it will happen.”
But we’ve experienced Good Friday and Easter Sunday. We have experienced how God takes the messes of our own making and makes something new in you and in me and in our lives – something you or I never would have chosen out of a catalog or created by ourselves. It may be a small piece of wisdom, or an unexpected friendship, or yet another opportunity to be forgiven or to forgive.
But that’s how God works out the resurrection, right here, right now. Instead of rescuing us out of trouble, God rescues us by entering into the trouble with us. Instead of helping us to avoid pain, God heals us from our pain by entering the depths of our pain with us. Instead of fixing things for us, God addresses them by becoming weak with us in our weakness.
This is the foolishness of the cross. “And even more foolishly, this very same God expects us to do the same with each other: to enter into each other’s pain, to bear each other’s burdens and those of the world around us. To the world, that is an utterly foolish way to live, but to those who embrace the cross, who take up their cross and follow Jesus, and who are ready to lose their lives to save their lives, it is the only way to live. It is the power of God within us.
“Each of us bears the responsibility, daily, of taking the cross more and more upon our selves, losing ourselves and finding ourselves in the process.
“If we want to take Jesus seriously, if we want to go deeper in our discipleship, we must follow in the way of God’s foolishness. That’s where God calls us to be.
“As Frederick Buechner writes: ‘In terms of human wisdom, Jesus was a perfect fool. And if you think you can follow him without making something like the same kind of fool of yourself, you are laboring not under the cross, but a delusion.’”
 Madia Bolz-Weber, “Sermon on Losing Your Life and How Jesus Isn’t Your Magical Puppy,” Sojourners, http://archive.sojo.net/index.cfm?action=resources.sermon_prep&item=bl_120315_Bolz_Weber_Losing_your_life&week=B_Proper_19 (15 September 2012).
 Michaela Bruzzese, “An Upside-Down Reign,” Sojourners, http://archive.sojo.net/index.cfm?action=resources.sermon_prep&item=LTW_090949_BProper19&week=B_Proper_19 (15 September 2012).
 Carlos Bravo, Systematic Theology: Perspectives from Liberation Theology, cited by Bruzzese.
 Bill Wylie-Kellermann, “A Confessing Church in America?” Sojourners, http://archive.sojo.net/index.cfm?action=magazine.article&issue=soj8908&article=890821&mode=sermon_prep&week=B_Proper_19 (15 September 2012).
 Ched Myers, quoted by Joe Roos, “The Foolishness of the Cross,” Sojourners, http://archive.sojo.net/index.cfm?action=magazine.article&issue=soj0708&article=070822&mode=sermon_prep&week=B_Proper_19 (15 September 2012). Ched actually uses the term “hegemony” where I’ve inserted “supreme domination.”
 You can read more about “The Barmen Declaration” at http://www.ucc.org/beliefs/barmen-declaration.html.
 Bolz-Weber, op. cit.
 Attributed to Will Willimon by Joe Roos, op. cit.
 Joe Roos, op. cit.