Posts Tagged ‘taking up one’s cross’

The price of following Jesus

September 6, 2025

Pentecost 13 – 2025

Luke 14:25-35

Marian Free

In the name of God, who stands with the poor, the vulnerable and the oppressed and who asks that we do the same. Amen.

Decades ago, I read Dietrich Bonhoeffer’s Letters and Papers from Prison. At the time I was struck by his courage and by his clarity of vision. He has remained for me a hero of faith and an example of Christian witness in difficult times.

Bonhoeffer was in his twenties when Hitler was installed as Chancellor of Germany, yet despite his relative youth he perceived the danger of the cult of the Fuhrer and publicly warned that the leader might become the ‘misleader’. He was among many church people who resisted the incorporation of Nazi ideology into the church’s theology (a compromise many churches were willing to make in order to keep peace). Bonhoeffer consistently critiqued both the government and the church and was part of a break-away movement which formed the Confessing Church – a coalition of those who refused to accept the Nazi influence in matters of faith.

Bonhoeffer’s willingness to criticize the government led to his being forbidden to speak in public and having to report regularly to the Nazis but, ironically perhaps, through the influence of his brother-in-law he became a member of the Abwehr (the German military-intelligence agency). It was through his connections there that he became part of a group who plotted to kill Hitler. He said of this decision: “If I sit next to a madman as he drives a car into a group of innocent bystanders, I can’t, as a Christian, simply wait for the catastrophe, then comfort the wounded and bury the dead. I must try to wrestle the steering wheel out of the hands of the driver.” 

His involvement in this plot led to his arrest and imprisonment.  He was sent to Tegel Prison for 11/2 years. Then, as the Allies advanced and defeat became inevitable, the Germans moved Bonhoeffer and others east to Buchenwald and then to Flossenberg concentration camp. He was executed there on April 9, 1945. He was only 39 years old. It is reported that as he was led away to the place of execution he declared: “This is the end—but for me it is the beginning of Life!”[41]

Many of Bonhoeffer’s overseas colleagues understood the dangers he was facing by remaining Germany and offered him sanctuary in both Britain and the USA, but he refused both offers believing that he: “should live through this difficult time with the German people.” To fail to do so, he believed, would prevent his having any part in the rebuilding of that nation.

Bonhoeffer, along with Oscar Romero, Martin Luther King and the many martyrs of our age understood clearly that following Jesus and living by gospel values sometimes comes at a cost. Speaking truth to power, resisting Empire, standing with the poor and the vulnerable, seeking justice for the oppressed, confronting corruption and exploitation is not always welcomed by those who do not wish to rock the boat, or by those who want to maintain their power, protect or build their wealth, or to shield themselves from suffering.

Today’s gospel is a stark reminder that following Jesus is not just about accepting God’s love, but means living by gospel principles and, if necessary, dying for them. At this point in the gospel story Jesus is being followed by large crowds who may be caught up in the excitement of the Jesus’ movement, who may be hoping to witness a miracle or to be cured of an infirmity or disease. Jesus needs to let them know that discipleship is much more than comradeship and miracles. Discipleship demands that followers are true to the principles of justice, integrity and compassion – no matter how uncomfortable that may make the society around them. 

Jesus wants to know who among the crowd has the sort of commitment that will see them to the end.  “Whoever comes to me and does not hate life itself cannot be my disciple.”   Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand?” In other words: “How many of you have truly considered the price of following me and asked yourselves whether or not you have the capacity to meet the cost?”

Ever since Constantine made Christianity the faith of the Empire, the church has been entwined with the state and the establishment. As a consequence, except for brief occasions it has often been difficult to distinguish Christian values from cultural values. Times are changing, the community in which we live is becoming increasingly fractured and the disparity between rich and poor continues to grow. Homelessness is on the rise and those who can afford homes cannot find homes to buy, food insecurity is a very real issue for too many families, and too many young people are finding themselves on the wrong side of the law. 

It is time to reclaim our role as a voice for the voiceless, a supporter of the weak and protector of the vulnerable. It may be that we will be called to critique the power that would exploit the vulnerable, take advantage of the weak and enrich itself at the expense of the poor. 

It is time to remember Bonhoeffer’s words of caution:  “Christianity stands or falls with its revolutionary protest against violence, arbitrariness and pride of power and with its plea for the weak. Christians are doing too little to make these points clear rather than too much. Christendom adjusts itself far too easily to the worship of power. Christians should give more offence, shock the world far more, than they are doing now. Christians should take a stronger stand in favour of the weak rather than considering first the possible right of the strong.” 

We must remember and teach those who come after us that following Jesus is not a crutch but a cross, not only a comfort in times of difficulty, but a challenge to act when to act is costly and it is not a defence against harm but is sometimes a call to put oneself in the path of danger.

“Whoever comes to me and does not hate life itself cannot be my disciple.” 

Do we, with all our privileges and advantages really understand the cost of discipleship and, if we do, are we willing, if called upon, to pay the price?

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Death is powerless

February 27, 2021

Lent 2 – 2021

Mark 8:31-38

Marian Free

In the name of God who invites us to risk everything in order to gain more than we can imagine. Amen.

Some of you may have seen the 2018 movie that was loosely based on Mary Magdalene. I have to admit that I found it unsatisfying and historically inaccurate. Apart from anything else, it appeared to set the story of Jesus in the period of the Jewish insurrection against Rome, in particular the time when Vespasian and his son were sent by Nero to quell the rebellion that had begun in 66 CE. At that time nearly every Jewish rebel in Caesarea and in northern Galilee was slaughtered. In fact up to 10,000 Judeans were killed or sold into slavery at that time. The movie provides vivid imagery of the butchery and of the resulting antipathy of the Judeans towards Rome. In the movie it is the character of Judas who is most convincing. Judas is depicted as a young man who is keen to rise up against the oppressors in vengeance for the losses that he has experienced. He finally hands Jesus over to the authorities because it is clear that Jesus will not be the revolutionary leader that he had hoped for.

In reality, Jesus’ ministry took place some thirty to forty years before the uprising and its suppression. While life under the Romans was difficult in Jesus’ time, it was not accompanied by the level of violence that occurred during and immediately after the insurrection. There is not even concrete evidence that there were garrisons of Roman soldiers in Galilee during Jesus’ lifetime. That said, the Romans were foreigners who had installed their own administrators and even appointed priests to the Temple. Herod was known to be cruel, and Pilate too had a reputation for brutality. Crucifixion appears to have been a common punishment for rebellion. So there was no love lost between the citizens of Israel and their Roman overlords and there were often bands of zealots and messianic figures who gathered followers to try to defeat the Romans. 

It may surprise you to know that at the beginning of the first century CE there was no fixed idea of a messiah. Despite the unified picture that we have, based on the New Testament evidence, there is no one, fixed expectation as to how God would save Israel. In line with God’s promise to David (that there would always be someone to sit on his throne), some people expected a kingly (military) figure to intervene on Israel’s behalf. Others thought that God would send a prophet of the like of Moses; or that Elijah would return. Still others hoped that God would send a priestly figure to restore Temple worship and return the hearts of the people to God. The community responsible for the Dead Sea Scrolls had a foot in many camps. They expected God to intervene in history by sending a military figure, a king and a priest.

What the people of Israel did not expect (despite the imagery of the suffering servant in Isaiah) was a saviour who would suffer and die and who would expect his followers to share in the same fate. It is no wonder that Peter is so shocked by Jesus’ announcement that he begins to rebuke Jesus. In his mind what Jesus is saying must seem to be utter nonsense. No one can save a people by dying! What is more, the disciples have witnessed Jesus’ healing power and his influence over the crowds. The evidence before them is of someone whose mission – even if it isn’t conventional – is at least successful. And hasn’t Peter recently been commended for identifying Jesus as God’s anointed (the messiah)? Peter and the other disciples must be completely stunned that Jesus is now claiming that he must suffer and must die.

Peter, it seems, has been so caught up in Jesus’ apparent “success” that he has failed to see the counter-cultural nature of Jesus’ mission. He has not seen how Jesus’ determination to associate with sinners, to support the marginalised and outcast and to critique the practices of the Pharisees has alienated and antagonised those who are invested in the status quo. Peter has been so caught up in his own hopes and dreams that he has not seen how Jesus’ commitment to show compassion in defiance of any religious tradition that might impede it, was leading him directly into confrontation with the leaders of the Judeans – a confrontation that would end badly for Jesus.

Over the last few weeks our readings have allowed us to focus on the person and nature of Jesus. We have learned that he was comfortable in his own skin, so sure of himself that he did not need to prove himself and did not need recognition, power or material goods. Jesus’ transfiguration provided evidence that Jesus was not bound by time and space, but that should lead us to lose sight of the fact that Jesus was fully human and that his full humanity is absolutely essential for our salvation[1].

At this point in Jesus’ ministry, Peter’s vision was narrow and was determined by his own hopes and dreams. After Jesus’ death and resurrection, Peter’s understanding developed to the point where he was able to follow in Jesus’ footsteps and to take up his cross and follow where Jesus had led.

If we too follow Jesus’ counter-cultural example, if we stand beside and for the marginalised and the oppressed it is possible that we too will antagonise those who prefer the world as it is rather than the world as it could be. As followers of Jesus, we are called to do justice, love mercy and walk humbly with our God. If that leads to the cross we should not flinch because, as Jesus has both taught and demonstrated, if we lose our lives we will gain our lives and that death, even physical death cannot ultimately contain us.

[1] See the sermons for the last three weeks. 

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Taking up our cross

September 15, 2012

Pentecost 16

Proverbs 1.20-33, Ps 19, James 2.18-26,Mark 8.27-38

Marian Free

In the name of God who created us, and who despite our failures and our disloyalty, loved us enough to die for us. Amen.

Last weekend Michael and I attended the great debate that was a part of the Brisbane Writer’s Festival. We went in part because Germaine Greer was one of the speakers and in part because of the topic: “Reading the Bible is good for you.” Sadly it was a little disappointing. First of all, two of the speakers for the affirmative claimed that the Bible was “silly” and no one for the affirmative had a very strong argument for reading the Bible. Secondly, when it came to what was to be a free for all, there was such a degree of self-consciousness among the speakers that instead of an “no holds barred” argument, it simply fell flat.

That said, the third speaker for the negative, Ben Law a local writer and comedian, was witty and insightful. He began by saying that he quite liked the Bible, but that it was a document that could not be read without assistance because it was open to misinterpretation and to abuse. He supported the views of the other speakers for the negative, the first of whom pointed out that the way in which many Americans read their Bible has led to the most punitive of legal systems. The other had reminded us that well-meaning, but often misguided missionaries in this country and elsewhere have destroyed local language, culture and self-respect to impose a Western faith and lifestyle.

We all know that the Bible is filled with wisdom, love and compassion, but we cannot deny that it also contains accounts of God-sanctioned genocide, that its heroes are flawed and include in their number adulterers and murderers, that in the Psalms there are threats to bash babies heads against rocks and that its God constantly threatens wholesale destruction both of God’s people and of their enemies. Using the Bible as their defense Christians have embarked on the crusades, justified the enslaving of members of other races and have even engaged in battles against each other.

At the same time, the Bible has inspired believers to great acts of courage and self-sacrifice. Christians have for millennia cared for the poorest of the poor, fought to ensure the end of slavery, were among the first to respond to the AIDS crisis and have laid down their lives for others. The Bible inspired Bonheoffer to take on Adolf Hitler and Gandhi and Martin Luther King to struggle for justice for their people.

The Bible is a complex collection of writings. Today’s readings are an example of just how difficult and confusing it can be to read the Bible and how easily it can be misunderstood. Let me illustrate:

From the Book of Proverbs we read that God will laugh at our calamity and mock when panic strikes us. The letter to James tells us that the early church was already debating what should be believed with regard to faith and works. Not only that, there is in James a reference to Isaac’s offering of his son Jacob as if willingness to sacrifice a child was a laudable thing to do. Fortunately the Psalm has a much more positive message, but read in a particular way it could be seen to argue that those who keep the law will be rewarded.

Having listened to this morning’s readings what message are you going to take home? If you were asked this afternoon, what would you say about the Bible based on the passages from Proverbs or James? Would you be advising someone to read them without an interpretive aid?

Even today’s Gospel is not without some difficulties. Jesus says: “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.” Having announced his own impending death, Jesus urges his followers to understand that a life worth living is a life that is lived for God and for others rather than for oneself. He is trying to help them to understand that being outward looking rather than inward looking is not only a means to eternal life, but is also more rewarding in the present.

Jesus knew only too well that living for God is not necessarily safe or comfortable and that sometimes living for God and for others leads to being marginalised, excluded and even killed. However he encourages us to place our trust and our confidence in God because he knows that a life centred on God is infinitely richer than a life lived without God. That a life that is lived outwards has greater depth and provides more satisfaction than one that is wholly self-absorbed.

Sadly, in popular usage, this important aspect of Christian living has been tamed and domesticated. It has been transformed from something that is live giving, to something that is life denying, from a focus on God to a focus on oneself.  The phrase, “Taking up one’s cross” is used colloquially to imply that there is something praise-worthy in living stoically with pain, with difficult relationships or with disappointment. Used in this way, self- denial all too easily becomes self-absorption and dependence on God becomes dependence on oneself. Instead of taking up one’s cross of one’s own volition the cross becomes something that is imposed from outside, something to be endured, something to be borne. Used in this way, the cross is not the way to life but to a living death.

So, as the church recognised right up until the Reformation, reading the Bible is good for you, but only if it is read with understanding and care, keeping some basic precepts in mind.

When we read the Bible, we have to remember that even the Old Testament is God’s love letter to God’s people, that God, instead of wreaking destruction, constantly holds his hand, that God instead of condemning us for our betrayals, came to us, entered our world and died for us. We have to remember too that the Bible is not an instrument of power to be wielded over others to make them conform to our values and ideals nor is it to be used to enslave or subjugate others. When we read the Bible we have to remember that the Christ who died for us, demonstrated the love and compassion that lie at the heart of God.

Most importantly of all, when we read the Bible we have to read it through the lens of the cross, to remember, through the course of our lives, that it is in dying to ourselves and living to God that true wealth is to be found and that if we take up our cross we do so not to burden ourselves or to prove a point, but because we are confident that it leads to fullness of life both in the present and in the life to come.

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