This mind map is about Mark 8:34-9:1. Start to use a mind map to express and organize your ideas and knowledge right now.
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WHY IT MAKES SENSE
#1 because it‘s the only way tokeep your life
#2 because life is the onlything worth keeping
WHAT IT INVOLVES
#1 deny yourself
Mark 8:34 (ESV) — 34 And calling the crowd to him withhis disciples, he said to them, “If anyone would come afterme, let him deny himself and take up his cross and followme.
#2 take up your cross
Note this means it‘s not enough to negateyourself. thsi means there‘s positive aspect. Thisimplies ambition
emans you give your life!
note verse 35
beause what is the cross?
it‘s not a religious symbol. It‘s atorture symbol
History heds lined up
So they will too
so following Jesus is not stagnant. Ti‘s notambitionless. It‘s not just aesthetics. That‘s justdenying self. But it‘s a force of ambition for thereconciliation of others
VERSE 2 cor reconciled andgivine the ministry ofreconcisioant
Oh church, wake up to this call!
ILL: Fmaily. there for them.thanksgiving.... be a witness
ILL: Few weeks ago .. Alison answered
ILL: Intervarsity Muslim girl inviting others
Paul and stacy steppingthrough difficult circumstances
James Edwards writes an excellent commentary on the book ofMark, and in it, he just nails this passage when he writes &quot;Awrong view of messiahship leads to a wrong view ofdiscipleship&quot;
&quot;A wrong view of messiahshipleads to a wrong view ofdiscipleship&quot;
In many ways, we‘ve seen that truthup close this last week, have wenot?
The shootings in San Bernadino, following the shootings in paris, following tehcountless of deaths in the name of &quot;radical Islam&quot;, remind us that who we viewto be the epitome of God‘s messenger, and how their life was lived, greatlyshapes what we believe to be the eptiome of what it means to follow the sameGod.
You see, the struggle for every moderate and peaceful MUSLIM (and letme say loud and clear) there are moderate and peaceful MUSLIMS thestruggle for them is how do they follow a leader and stay MODERATEand PEACEFUL despite the fact that the leader they‘re following was not.
You see, we know historically that Muhammodneither lived peacefully not tuaght a religion ofpeace
We know that ...
... he was a man of war, we know that his campaignsof conversion were campaigns of conquest, we knowthat he enslaved women and children as spoils ofwar
... we know that 600-900 jewswere beheaded at his command
... we know that when poets mocked himbecause they thought he was a false prophet,that when they were caught, he was mercilessagainst them.
In fact, when poet was captured during the battle of Badr and wasordered to be executed from mocking the &quot;prophet&quot;, the poetbegged &quot;But who will look after my children, o Muhammad?&quot;. Andthe reply was &quot;Hell&quot; will. Hell will lok after you children.
You hear that and you understand a little bitwhere the disciples of Muhommad get the ideaand offense of Charlie Hebdo in france, right?
What‘s even more, it‘s not just whatMuhammod did, but its‘ the words as Messiahof Allah that he delivered, all the more obvious.
over 109 references in teh Qu‘ran alone, notcounting the Hadif, that calls Muslims to waragainst unbelievers.
Quran (4:95) &quot;Not equal are those of the believers who sit (at home), except those who aredisabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause ofAllah with their wealth and their lives. Allah has preferred in grades those who strive hard and fightwith their wealth and their lives above those who sit (at home). Unto each, Allah has promised good(Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) bya huge reward &quot;
This passage criticizes &quot;peaceful&quot; Muslims who do not join in the violence, letting them know thatthey are less worthy in Allah‘s eyes. It also demolishes the modern myth that &quot;Jihad&quot; doesn‘t meanholy war in the Quran, but rather a spiritual struggle. Not only is this Arabic word (mujahiduna) usedin this passage, but it is clearly not referring to anything spiritual, since the physically disabled aregiven exemption. (The Hadith reveals the context of the passage to be in response to a blind man‘sprotest that he is unable to engage in Jihad, which would not make sense if it meant an internalstruggle).
Quran (8:12) &quot;I will cast terror into the hearts ofthose who disbelieve. Therefore strike off theirheads and strike off every fingertip of them&quot;
No reasonable person wouldinterpret this to mean a spiritualstruggle.
Quran (8:15) &quot;O ye who believe! When ye meet those who disbelieve in battle,turn not your backs to them. (16)Whoso on that day turneth his back to them,unless maneuvering for battle or intent to join a company, he truly hathincurred wrath from Allah, and his habitation will be hell, a hapless journey‘send.&quot;
Quran (8:65) &quot;O Prophet,exhort the believers to fight...&quot;
So when we take his life into account and take the words he, assupposed messiah into account, you can understand why it is thatthe first account of Muhammod outside of Muslim literature(dated just a few years after his death), says this about him:
&quot;He is deceiving. For do prophets come withsword and chariots? ... you will discover nothingtrue from the said prophet except humanbloodshed&quot;
Take all of that, and when you view His life and hiswritings to be &quot;messiah&quot;, is it any wonder thatradical Muslim discipleship looks like it doestoday?
NOW LET ME SAY LOUD AND CLEAR AGAIN there arelots of moderate and peaceful muslims ... and we dogreat dishonor to th name of Jesus to broad stroke themall.
But that said, they do it despite, notbecause of, their view ofMuhammod
Because again how we view Messiah willbe how we view what it means to be adisciple
ex. want to play basket ball look at MJ
Mark 9:1 (ESV) — 1 And he said to them, “Truly, I say toyou, there are some standing here who will not taste deathuntil they see the kingdom of God after it has come withpower.”
What‘s jesus saying?
It means the kingdom they had waited for, it‘s coming. Important becausethey will see jesus leave and wait for his return (Acts 2) and thetemptaiton will be to believe that true power of the kingdom is foundcetnered on the return. But it is not. It‘s found in the suffering andresurrection.
God‘s kingdom at it‘s core strikes at the ehart of our problems -and that‘s sin and then death. That‘s he full power of the kingodm.Yes it will be parsed out then, but it has come now. People can bealive now!
think of how much our worldneeds to hear of this!
A message of life!
watch this video!!!! Muslim
Life is precious becausesuffering is not meaningless.
Don‘t freak out, look up. Yourredemption draws near
But what does that mean?
does that mean we sti in our churches and haveprayer meetings and support each other and waitfor his return.
But also NO!
I would love for us to grow in2016 in engaging our world.
Be not surprised
Thomas à Kempis wrote: Jesus today has many who love his heavenly kingdom, but few who carry his cross; many who yearn forcomfort, few who long for distress. Plenty of people he finds to share his banquet, few to share his fast. Everyone desires to take partin his rejoicing, but few are willing to suffer anything for his sake. There are many that follow Jesus as far as the breaking of bread,few as far as drinking the cup of suffering; many that revere his morality, few that follow him in the indignity of his cross; many thatlove Jesus as long as nothing runs counter to them; many that praise and bless him, as long as they receive comfort from him; butshould Jesus hide from them and leave them for a while, they fall to complaining or become deeply depressed. Those who love Jesusfor his own sake, not for the sake of their own comfort, bless him in time of trouble and heartache as much as when they are full ofconsolation. Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 338). Zondervan. Kindle Edition.
Jesus argument on why it makessense to follow him to the cross
Mark 8:35 (ESV) — 35 For whoever would savehis life will lose it, but whoever loses his life formy sake and the gospel’s will save it.
physical existence (Acts 27:27), but more common isPersonhood, being, or soul, the core of onesexistence that is not limited to boundaries of tiemand space
First of all, the Greek word for life that is being used here is the word psyche, from which we get ourword psychology. It’s a Greek word that actually meant your identity, your personality, yourself-hood, what makes you distinct and valuable, where you get your identity. Jesus is not sayinghere, “I want you to lose the sense that you have an individual self.” That’s Eastern philosophy, andif he had meant to say that, he would have said you must lose yourself to lose yourself. But ofcourse he doesn’t say that.
Ultimately, he wants us to find ourselves. That’s what he’s saying. So what then is he saying? He’ssaying don’t build your identity on gaining things in the world. Do you see verses 36 and 37? “Whatgood is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give inexchange for his soul?” Here’s what he’s talking about. Every culture points to certain things andsays if you gain those, if you acquire those, if you achieve those, then you’ll know you’re somebody.Then you’ll have a self. Then you’ll know you’re valuable.
Keller, T. J. (2013). The Timothy Keller SermonArchive. New York City: Redeemer PresbyterianChurch.
Disciples do not have a &quot;both ... and&quot; options. Itsnot both Jesus and me. Instead it‘s &quot;either ... or&quot;.Either jesus or me.
Jesus‘ call is exclusive and it‘s total. it does not allow for convient compartimentalization of natural life vs religious life, of secular vssacred, of public vs private. The whole of a person is called tojesus.
** The point here is Jesus appeal to the most basic humandesire, and that‘s to secure ones life. And What jesus says isthat there‘s a way destined to fail and a way destined tosucceed.
Jesus offers a paradoxical principle for successfully saving one’s soul: To save one’s life, one has tolose it. Human beings make futile attempts to safeguard their lives by storing up goods in biggerbarns, but nothing that one acquires in this life can ransom one’s soul from God. If we give up ourlives for his sake and the gospel, we will be given the only life that counts, life from God. Garland,David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 328). Zondervan. KindleEdition.
Jesus appeals to the basic human desire to secure one’s life as the rationale for making such a sacrifice. Humansseek to guarantee their lives but usually choose ways destined to fail. Jesus offers a paradoxical principle forsuccessfully saving one’s soul: To save one’s life, one has to lose it. Human beings make futile attempts tosafeguard their lives by storing up goods in bigger barns, but nothing that one acquires in this life can ransomone’s soul from God. If we give up our lives for his sake and the gospel, we will be given the only life that counts,life from God. Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 328). Zondervan.Kindle Edition.
Mark 8:36 (ESV) — 36 For what does it profit aman to gain the whole world and forfeit hissoul?
UCLA and the turn of my life
We face the temptation to seek worldly security rather than risk our lives for Christ. Those whose sole aim is material well-being lose the one life thatis worth living; those who sacrifice for others, gain it. Many devote themselves to gaining the security that this world provides, but there is adifference between feeling secure and being secure. Those who surround themselves with material goods, insure them to the hilt, and accumulate acomfortable nest egg may feel secure. They are like the rich fool who says to himself, “You have plenty of good things laid up for many years. Takelife easy; eat, drink and be merry” (Luke 12: 19). In God’s reality, they are like children in a thunderstorm who close their eyes and hide under thecovers. Those who risk their lives even to the point of death rest in the complete security of God. Those who devote themselves to gaining the wholeworld— busily grinding axes, climbing ladders of worldly success, achieving prestige, acquiring luxuries— do not find fulfillment. They may findthemselves asking the question, “I have reached the top, become number one— so what?” Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (p. 339). Zondervan. Kindle Edition.
Lucius Septimus Severus (146– 211) died with these words, “I have been everything and everything isnothing. A little urn will contain all that remains of one for whom the whole world was too little.” In DavidLodge’s novel Therapy, the main character’s therapist asks him to make a list of all the good things abouthis life in one column and all the bad things in another. Under the good column he wrote: “professionallysuccessful, well off, good health, stable marriage, kids successfully launched in adult life, nice house, greatcar, as many holidays as I want.” Under the bad column he wrote just one thing: “feel unhappy most of thetime.”
Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (p. 339).Zondervan. Kindle Edition.
Story of nuns in syria
The eighth century king, King Charlemagne, builder of the so-called Holy Roman Empire, which was neither holy, Roman, noran empire–fighter of countless numbers of battles. We’re told that about two hundred years after his death, another emperorby the name of Otho, went to look inside his tomb to see the way in which they had buried this great and important KingCharlemagne. And they discovered that Charlemagne had been buried sitting upright on a throne, a crown on his skull, and acopy of the Gospels on his lap. And he had directed that his finger be pointing to the very text, the very text, that is before ustonight. And indeed, it was. A bony finger of what had been the most powerful and wealthy man in the entire world wasresting upon these words: “What does it profit a man...what does it profit a man if he gains the whole world and loses his ownsoul?”
Mark 8:37 (ESV) — 37 For whatcan a man give in return for hissoul?
Lose your lief .. the life you had
&quot;Bottom line is, I didn‘t return to Apple to make a fortune. I‘ve been very lucky inmy life and already have one. When I was 25, my net worth was $100 million or so.I decided then that I wasn‘t going to let it ruin my life. There‘s no way you couldever spend it all, and I don‘t view wealth as something that validates myintelligence.&quot;
Money is important. Money does a lot of things.(One of the most important is to createchoices.)
But after a certain point, money doesn‘t make people happier. After about $75,000a year, money doesn‘t buy more (or less) happiness. &quot;Beyond $75,000...higherincome is neither the road to experience happiness nor the road to relief ofunhappiness or stress,&quot; says a study published in the Proceedings of the NationalAcademy of Sciences.
And if you don‘t buy that, here‘s another take: &quot;The materialisticdrive and satisfaction with life are negatively related.&quot; (Inlayman‘s terms, &quot;Chasing possessions tends to make you lesshappy.&quot;)
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Think of it as the bigger house syndrome. You want a biggerhouse. You need a bigger house. (Not really, but it sure feels likeyou do.) So you buy it. Life is good...until a couple months later,when your bigger house is now just your house.
New always becomes the new normal.
That‘s because &quot;things&quot; only provide momentarybursts of happiness. To be happier, don‘t chase asmany things. Chase experiences.
Someday you won‘t remember what youhad...but you‘ll never forget what youdid.
Mark 8:38 (ESV) — 38 For whoever is ashamed of me and of mywords in this adulterous and sinful generation, of him will theSon of Man also be ashamed when he comes in the glory of hisFather with the holy angels.”
An imagery of the final tribunal
Jesus knows that whats before him and therefre his disciples isthe ridicule of the world, the judgement and condemnation of thecourts. And what jesus pushes them to is to trust the finaljudement of hte greater courts. Jesus
The call to follow Jesus
WHAT DOES IT MEAN TO FOLLOW JESUS?
#1 What it involves
#2 Why it‘s makes sense
What is this text about?
Mark 8:34 (ESV) — 34 And calling the crowd to him withhis disciples, he said to them, “If anyone would come afterme, let him deny himself and take up his cross and followme.
Calling the crowd
Jesus shows the importancehere. He calls the crowd tohimself.
why? Cause the crowd, including the disciples,needed to hear this truth. they ALL had halftruths about what it meant to follow jesus.
A symbol of extreme repugnance
An image of extreme repugnance, the cross was an instrument of cruelty, pain, dehumanization,and shame. The cross symbolized hated Roman oppression and was reserved for the lowest socialclasses. It was the most visible and omnipresent aspect of Rome‘s terror apparatus, designedespecially to punish criminals and quash slave rebellions. Edwards Jr., James R. (2009-10-05). TheGospel according to Mark (Pillar New Testament Commentary) (Kindle Locations 4795-4797).Eerdmans Publishing Co A. Kindle Edition.
In 71 B.C. the Roman general Crassus defeated theslave-rebel Spartacus and crucified him and six thousandof his followers on the Appian Way between Rome andCapua.
Edwards Jr., James R. (2009-10-05). The Gospel according toMark (Pillar New Testament Commentary) (KindleLocations 4797-4798). Eerdmans Publishing Co A. KindleEdition.
A century later in Mark‘s day, Nero would crucify and burn Christians who werefalsely accused of setting fire to Rome. The image of the cross signifies a totalclaim on the disciple‘s allegiance and the total relinquishment of his resources toJesus (10: 17-31). In Mark‘s day that was not merely a theoretical truth, for theGospel of Mark was probably written in Rome near the time of Nero‘s crucifixion ofChristians.
Edwards Jr., James R. (2009-10-05). The Gospel according toMark (Pillar New Testament Commentary) (KindleLocations 4798-4801). Eerdmans Publishing Co A. KindleEdition.
ILL: picture of donkey savior
described it as “a slave’s punishment,” and Josephus (J. W. 7.6.4 §203) called it “the most pitiable of deaths.” Garland, David E.(2011-03-01). Mark (The NIV Application Commentary Book 2) .Zondervan. Kindle Edition.
Justin Martyr describes how the majority of his contemporaries in the secondcentury regarded Christian faith: “They say that our madness consists in the factthat we put a crucified man in second place after the unchangeable and eternalGod, the Creator of the world” (First Apology 13.4). Garland, David E.(2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 331).Zondervan. Kindle Edition.
#1 Deny yourself
Note he does not say discipleship is at it‘s heart deny something. Like denymarriage, deny smoking, deny etc... It may or may not entail that. But to makediscipleship about the denial of external things in life puts the focus on the wrongmatter, as if the most critical stoppage to disciple ship is external. NO!! Jesus saysdeny self because self is waht stands int eh way.
It is not the denial of something to the self but the denial of the self itself. It is the oppositeof self-affirmation, of putting value on one’s being, one’s life, one’s position before man orGod, of claiming rights and privileges peculiar to one’s special position in life or even ofthose normally believed to belong to the human being as such. Garland, David E.(2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 333). Zondervan. KindleEdition.
Bonhoeffer defines self-denial in this way: To deny oneself is to beaware only of Christ and no more of self, to see only him who goesbefore and no more the road which is too hard for us. Once more,all that self-denial can say is: “He leads the way, keep close to him.”19
Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (p. 333).Zondervan. Kindle Edition.
Christianity is a the most honest religion there is becauseit gives no excuse to push out our failings. It strikes atwho we are deeply becaus eit wants to heal who we aredeeply
See, if the problem is external, then we fixthe external. But we never get to theinternal.
And so often in life that doesn‘t work. We change jobs, changerelatioshhips, change location but we know the problems don‘tchange. The means or opportunities change, but we dont‘chnage.
So that if you are an angry person and you hateyour boss and get a new boss, soon, when theydisappotin you, you do what? You hate that onetoo.
Self-denial takes shape in many ways. For some, it may mean leaving job and family as the disciples have done. Forthe proud, it means renouncing the desire for status and honor. For the greedy, it means renouncing an appetite forwealth. The complacent will have to renounce the love of ease. The fainthearted will have to abandon the cravingfor security. The violent will have to repudiate the desire for revenge. On it goes. Individuals know best what hindersthem from giving their lives over to God. Entire churches too may need to learn to deny themselves— to tithe theirofferings to help other struggling congregations rather than build a new recreation center with a bowling alley andbasketball court, to go without new choir robes so that the money can go instead to missions.
Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (pp. 333-334).Zondervan. Kindle Edition.
#2 take up the cross
Means it‘s going to cost you
GREAT QUOTE: Unlike some contemporary peddlers of the gospel, Jesus does not offer his disciples varieties ofself-fulfillment, intoxicating spiritual experiences, or intellectual stimulation. He presents them with a cross. He doesnot invite them try the cross on for size to see if they like it. He does not ask for volunteers to carry one for extracredit. This particular demand separates the disciples from the admirers. Disciples must do more than survey thewondrous cross, glory in the cross of Christ, and love the old rugged cross, as beloved hymns have it. They mustbecome like Jesus in obedience and live the cross. Garland, David E. (2011-03-01). Mark (The NIV ApplicationCommentary Book 2) (p. 334). Zondervan. Kindle Edition.
Love the phrase &quot;the difference between adisciple and an admirer is one marvels at thecross and the other takes it up&quot;
The cross represents the oppression caused by humans whooppose the faith and witness of Christians. It does not refer tobearing patiently the aches and pains of life. 22 We have onlyfound Christ when we are more concerned about others’ sufferingthan our own.
Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (pp. 334-335).Zondervan. Kindle Edition.
quote:ILL: David H. Stern writes of the painful association the cross has for him. To many Christians the crossrepresents all they hold dear; I do not object to their use of it to symbolize their faith. But for centuriesJews were done to death under the sign of the cross by persons claiming to be followers of the JewishMessiah. Therefore to me the cross symbolizes the persecution of the Jews. As a Messianic Jew, still feelingpain on behalf of my people I do not have it in me to represent my New Testament faith by a cross. 23 Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 335). Zondervan. KindleEdition.
So eh refers to it as &quot;execution stake&quot;
Dietrich Bonhoeffer, who was eventually hanged bythe Nazis, wrote: “The cross is laid on everyChristian.… When Christ calls a man he bids him comeand die.”
Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (p. 335).Zondervan. Kindle Edition.
#3 Follow me
What is this context?
Trace all the times this phrasemarked the ministry of Jesus
we all have a narrative
Contextual explain how this fitsin the major narrative
Several years later, a nephew of his, a man by the name ofRobin Maugham, wrote in the Times newspaper, and hewas recalling this relative of his, William SomersetMaugham:
“I looked round the drawing room at the immensely valuable furniture and pictures and objects that Willie [as he called him]...Willie‘ssuccess had enabled him to acquire. I remembered that the villa itself and the wonderful garden I could see through the windows, afabulous setting on the edge of the Mediterranean worth millions. Willie had eleven servants, including the cook, Annette, who was theenvy of all the other millionaires on the Riviera. He dined on silver plates, was waited on by Marius, his butler, and Henri, his footman.But it no longer meant anything to him. The following afternoon I found Willie reclining on a sofa, peering through his spectacles at aBible which had very large print. He looked horribly wizened, and his face was grim. “I‘ve been reading the Bible you gave me, and I‘vecome across the quotation, ‘What shall it profit a man if he gain the whole world and lose his own soul?’ I must tell you, my dear Robin,that the text used to hang opposite my bed when I was a child. Of course, it‘s a lot of bunk, but the thought of it is quite interesting, allthe same.”
And this nephew of his, Robin, goes on to describe an empty,bitter old man who repeatedly fell into shrieking terrors, andcrying, “Go away! I‘m not ready! I‘m not dead yet, I tell you!” Hewas a man who had gained the whole world, and had lost his ownsoul.
My own experience of wit
ILL: Looking back over the whole two-cycled arrangement of Mark 6-8, we can see Mark struggling with the problem of bringing his readers to faith. Using his sources carefully, and making his point more by the way his narrativesare placed than by changes within them, Mark portrays for his readers the arduous struggle of coming to sight. But if people are not just uninformed but preformed and even deformed — that is, if the problem is not just lack ofinformation but a false learning, a distorted, deceiving and even perverted learning — then how does one go about educating them — or, if I may be so unkind, ourselves? Human beings, according to biblical anthropology, are notempty vessels needing to be 4 Ibid., 93, paraphrasing Tertullian, De Bapt. 12. WALTER WINK 287 filled. They are always already filled. They have already been shaped by the self-interests and collective experience of their own sector ofthe community. They have an interest-conditioned and experience-conditioned manner of seeing and hearing and reacting. Experimental subjects wearing stereopticons capable of flashing two different pictures simultaneously, oneto each eye, report seeing only the picture familiar to their cultural conditioning. When a picture of a baseball player was flashed to one eye and a bullfighter to the other, Mexicans reported seeing the bullfighter and North Americanssaw the baseball player. Subjects shown an anomalous red six of spades will experience vague physical discomfort but identify it as a six of spades. We tend to see what we are trained to see, not what is there. As Erich Neumann put it,A large part of education will always be devoted to the formation of a persona, which will make the individual &quot;clean about the house&quot; and socially presentable, and will teach him, not what is, but what may be regarded as, real; allhuman societies are at all times far more interested in instructing their members in the techniques of not looking, of overlooking and of looking the other way than in sharpening their observation, increasing their alertness andfostering their love of truth. . . . whether it is a question of not mentioning certain subjects or of not admitting certain facts, of behaving as if certain non-existent entities in fact existed or of saying things which one does not mean ornot saying things which one does mean.5 To put it in biblical terms, the Principalities and Powers hold people in their thrall. &quot;The god of this world has blinded the minds of the unbelievers&quot; (2 Cor. 4:4). We do not simply lackinformation; we are the victims of campaigns of disinformation. We soak up a steady stream of propaganda and ideology whose intention is to prevent thought. How was it possible, for example, for most Southern Christians to justifyslavery for over a hundred years, and segregation for another hundred? Why did their love and faith and compassion not guide them to see slavery and segregation as fundamentally opposed to the will of God? How could GermanChristians flagrantly champion or passively acquiesce in the genocidal policies of Adolf Hitler? Why are so many men having such difficulty today in understanding how
Singer’s response came to Dublin reader Karen Meade’s question: “Would you kill a disabled baby?” “Yes, if that was in the best interests of the baby and of the family as a whole. Many people findthis shocking, yet they support a woman’s right to have an abortion,” he said. He added that onepoint on which he agrees with the pro-life movement is that, “from the point of view of ethics ratherthan the law, there is no sharp distinction between the foetus and the newborn baby.” Read moreat http://www.wnd.com/2006/09/37903/#PykMxoHOgTzi8jJm.99
He told readers he’d kill 10 cows before killingone human, but that’s not because they are ofless value, only that humans would mourn.
“I’ve written that it is much worse to kill a being who is aware ofhaving a past and a future, and who plans for the future.Normal humans have such plans, but I don’t think cows do,” hesaid.
However, he did qualify hisdescription with the word,“normal.”
Read more athttp://www.wnd.com/2006/09/37903/#PykMxoHOgTzi8jJm.99
But he advocated for the closure of health research centers where animals are used and said it’s not at allunreasonable to ascribe human characteristics to animals. “Anyone who ascribes rights to babies or humans withintellectual disabilities must be willing to attribute rights to beings who can’t understand the concept,” Singer said.“It’s the moral agents, the ones who are acting, who need to understand the concept. Those to whom we attributerights, do not need to understand these concepts.” The only moral absolute, he noted, “is that we should do whatwill have the best consequences for all those affected by our actions.” Read more athttp://www.wnd.com/2006/09/37903/#PykMxoHOgTzi8jJm.99
Neil Postman, Amusing Ourselves to Death (New York:Viking, 1985), 121. Garland, David E. (2011-03-01). Mark(The NIV Application Commentary Book 2) . Zondervan.Kindle Edition.
I believe I am not mistaken in saying that Christianity is ademanding and serious religion. When it is delivered aseasy and amusing, it is another kind of religionaltogether.”
Garland, David E. (2011-03-01). Mark (The NIVApplication Commentary Book 2) (p. 332).Zondervan. Kindle Edition.
The connection to our text
No consider Christianity. Consider what radical Christianitylooks like? Consider what it means to be sold out, fullyengaged, head first mimicing the life of Jesus? What does thatlook like?
This ist he issue in mark 8
he confronts them on theirunderstanding.. why?
To confront them on theirexpectation of being hisfollower.
You see, that‘s the issue in ourtext. It builds off of last week