Mark 8:34-9:1
#1 because it‘s the only way to
keep your life
#2 because life is the only
thing worth keeping
#1 deny yourself
Mark 8:34 (ESV) — 34 And calling the crowd to him with
his disciples, he said to them, “If anyone would come after
me, let him deny himself and take up his cross and follow
#2 take up your cross
Note this means it‘s not enough to negate
yourself. thsi means there‘s positive aspect. This
implies ambition
emans you give your life!
note verse 35
beause what is the cross?
it‘s not a religious symbol. It‘s a
torture symbol
History heds lined up
Jesus going
So they will too
so following Jesus is not stagnant. Ti‘s not
ambitionless. It‘s not just aesthetics. That‘s just
denying self. But it‘s a force of ambition for the
reconciliation of others
VERSE 2 cor reconciled and
givine the ministry of
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 stepping
through difficult circumstances
Opening words
James Edwards writes an excellent commentary on the book of
Mark, and in it, he just nails this passage when he writes "A
wrong view of messiahship leads to a wrong view of
"A wrong view of messiahship
leads to a wrong view of
In many ways, we‘ve seen that truth
up close this last week, have we
The shootings in San Bernadino, following the shootings in paris, following teh
countless of deaths in the name of "radical Islam", remind us that who we view
to be the epitome of God‘s messenger, and how their life was lived, greatly
shapes what we believe to be the eptiome of what it means to follow the same
You see, the struggle for every moderate and peaceful MUSLIM (and let
me say loud and clear) there are moderate and peaceful MUSLIMS the
struggle for them is how do they follow a leader and stay MODERATE
and PEACEFUL despite the fact that the leader they‘re following was not.
You see, we know historically that Muhammod
neither lived peacefully not tuaght a religion of
We know that ...
... he was a man of war, we know that his campaigns
of conversion were campaigns of conquest, we know
that he enslaved women and children as spoils of
... we know that 600-900 jews
were beheaded at his command
... we know that when poets mocked him
because they thought he was a false prophet,
that when they were caught, he was merciless
against them.
In fact, when poet was captured during the battle of Badr and was
ordered to be executed from mocking the "prophet", the poet
begged "But who will look after my children, o Muhammad?". And
the reply was "Hell" will. Hell will lok after you children.
You hear that and you understand a little bit
where the disciples of Muhommad get the idea
and offense of Charlie Hebdo in france, right?
What‘s even more, it‘s not just what
Muhammod did, but its‘ the words as Messiah
of Allah that he delivered, all the more obvious.
over 109 references in teh Qu‘ran alone, not
counting the Hadif, that calls Muslims to war
against unbelievers.
Quran (4:95) "Not equal are those of the believers who sit (at home), except those who are
disabled (by injury or are blind or lame, etc.), and those who strive hard and fight in the Cause of
Allah with their wealth and their lives. Allah has preferred in grades those who strive hard and fight
with 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) by
a huge reward "
This passage criticizes "peaceful" Muslims who do not join in the violence, letting them know that
they are less worthy in Allah‘s eyes. It also demolishes the modern myth that "Jihad" doesn‘t mean
holy war in the Quran, but rather a spiritual struggle. Not only is this Arabic word (mujahiduna) used
in this passage, but it is clearly not referring to anything spiritual, since the physically disabled are
given exemption. (The Hadith reveals the context of the passage to be in response to a blind man‘s
protest that he is unable to engage in Jihad, which would not make sense if it meant an internal
Quran (8:12) "I will cast terror into the hearts of
those who disbelieve. Therefore strike off their
heads and strike off every fingertip of them"
No reasonable person would
interpret this to mean a spiritual
Quran (8:15) "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 hath
incurred wrath from Allah, and his habitation will be hell, a hapless journey‘s
Quran (8:65) "O Prophet,
exhort the believers to fight..."
So when we take his life into account and take the words he, as
supposed messiah into account, you can understand why it is that
the first account of Muhammod outside of Muslim literature
(dated just a few years after his death), says this about him:
"He is deceiving. For do prophets come with
sword and chariots? ... you will discover nothing
true from the said prophet except human
Take all of that, and when you view His life and his
writings to be "messiah", is it any wonder that
radical Muslim discipleship looks like it does
lots of moderate and peaceful muslims ... and we do
great dishonor to th name of Jesus to broad stroke them
But that said, they do it despite, not
because of, their view of
Because again how we view Messiah will
be how we view what it means to be a
ex. want to play basket ball look at MJ
Mark 9:1 (ESV) — 1 And he said to them, “Truly, I say to
you, there are some standing here who will not taste death
until they see the kingdom of God after it has come with
What‘s jesus saying?
It means the kingdom they had waited for, it‘s coming. Important because
they will see jesus leave and wait for his return (Acts 2) and the
temptaiton will be to believe that true power of the kingdom is found
cetnered on the return. But it is not. It‘s found in the suffering and
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 be
alive now!
think of how much our world
needs to hear of this!
A message of life!
watch this video!!!! Muslim
Life is precious because
suffering is not meaningless.
Don‘t freak out, look up. Your
redemption draws near
But what does that mean?
does that mean we sti in our churches and have
prayer meetings and support each other and wait
for his return.
But also NO!
I would love for us to grow in
2016 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 for
comfort, few who long for distress. Plenty of people he finds to share his banquet, few to share his fast. Everyone desires to take part
in 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 that
love Jesus as long as nothing runs counter to them; many that praise and bless him, as long as they receive comfort from him; but
should Jesus hide from them and leave them for a while, they fall to complaining or become deeply depressed. Those who love Jesus
for 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 of
consolation. Garland, David E. (2011-03-01). Mark (The NIV Application Commentary Book 2) (p. 338). Zondervan. Kindle Edition.
Jesus argument on why it makes
sense to follow him to the cross
Mark 8:35 (ESV) — 35 For whoever would save
his life will lose it, but whoever loses his life for
my sake and the gospel’s will save it.
Greek Psyche
physical existence (Acts 27:27), but more common is
Personhood, being, or soul, the core of ones
existence that is not limited to boundaries of tiem
and space
First of all, the Greek word for life that is being used here is the word psyche, from which we get our
word psychology. It’s a Greek word that actually meant your identity, your personality, your
self-hood, what makes you distinct and valuable, where you get your identity. Jesus is not saying
here, “I want you to lose the sense that you have an individual self.” That’s Eastern philosophy, and
if he had meant to say that, he would have said you must lose yourself to lose yourself. But of
course 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’s
saying don’t build your identity on gaining things in the world. Do you see verses 36 and 37? “What
good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in
exchange for his soul?” Here’s what he’s talking about. Every culture points to certain things and
says 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 Sermon
Archive. New York City: Redeemer Presbyterian
Disciples do not have a "both ... and" options. Its
not both Jesus and me. Instead it‘s "either ... or".
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 vs
sacred, of public vs private. The whole of a person is called to
The Rationale
** The point here is Jesus appeal to the most basic human
desire, and that‘s to secure ones life. And What jesus says is
that there‘s a way destined to fail and a way destined to
Jesus offers a paradoxical principle for successfully saving one’s soul: To save one’s life, one has to
lose it. Human beings make futile attempts to safeguard their lives by storing up goods in bigger
barns, but nothing that one acquires in this life can ransom one’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
Jesus appeals to the basic human desire to secure one’s life as the rationale for making such a sacrifice. Humans
seek to guarantee their lives but usually choose ways destined to fail. Jesus offers a paradoxical principle for
successfully saving one’s soul: To save one’s life, one has to lose it. Human beings make futile attempts to
safeguard their lives by storing up goods in bigger barns, but nothing that one acquires in this life can ransom
one’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 a
man to gain the whole world and forfeit his
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 that
is worth living; those who sacrifice for others, gain it. Many devote themselves to gaining the security that this world provides, but there is a
difference between feeling secure and being secure. Those who surround themselves with material goods, insure them to the hilt, and accumulate a
comfortable 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. Take
life 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 the
covers. 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 whole
world— busily grinding axes, climbing ladders of worldly success, achieving prestige, acquiring luxuries— do not find fulfillment. They may find
themselves asking the question, “I have reached the top, become number one— so what?” Garland, David E. (2011-03-01). Mark (The NIV
Application Commentary Book 2) (p. 339). Zondervan. Kindle Edition.
Lucius Septimus Severus (146– 211) died with these words, “I have been everything and everything is
nothing. A little urn will contain all that remains of one for whom the whole world was too little.” In David
Lodge’s novel Therapy, the main character’s therapist asks him to make a list of all the good things about
his life in one column and all the bad things in another. Under the good column he wrote: “professionally
successful, well off, good health, stable marriage, kids successfully launched in adult life, nice house, great
car, as many holidays as I want.” Under the bad column he wrote just one thing: “feel unhappy most of the
Garland, David E. (2011-03-01). Mark (The NIV
Application 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, nor
an empire–fighter of countless numbers of battles. We’re told that about two hundred years after his death, another emperor
by the name of Otho, went to look inside his tomb to see the way in which they had buried this great and important King
Charlemagne. And they discovered that Charlemagne had been buried sitting upright on a throne, a crown on his skull, and a
copy 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 us
tonight. And indeed, it was. A bony finger of what had been the most powerful and wealthy man in the entire world was
resting upon these words: “What does it profit a man...what does it profit a man if he gains the whole world and loses his own
Mark 8:37 (ESV) — 37 For what
can a man give in return for his
Lose your lief .. the life you had
"Bottom line is, I didn‘t return to Apple to make a fortune. I‘ve been very lucky in
my 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 could
ever spend it all, and I don‘t view wealth as something that validates my
Money is important. Money does a lot of things.
(One of the most important is to create
But after a certain point, money doesn‘t make people happier. After about $75,000
a year, money doesn‘t buy more (or less) happiness. "Beyond $75,000...higher
income is neither the road to experience happiness nor the road to relief of
unhappiness or stress," says a study published in the Proceedings of the National
Academy of Sciences.
And if you don‘t buy that, here‘s another take: "The materialistic
drive and satisfaction with life are negatively related." (In
layman‘s terms, "Chasing possessions tends to make you less
Meet 50 Young Entrepreneurs
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Think of it as the bigger house syndrome. You want a bigger
house. You need a bigger house. (Not really, but it sure feels like
you 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 "things" only provide momentary
bursts of happiness. To be happier, don‘t chase as
many things. Chase experiences.
Someday you won‘t remember what you
had...but you‘ll never forget what you
Mark 8:38 (ESV) — 38 For whoever is ashamed of me and of my
words in this adulterous and sinful generation, of him will the
Son of Man also be ashamed when he comes in the glory of his
Father with the holy angels.”
An imagery of the final tribunal
Jesus knows that whats before him and therefre his disciples is
the ridicule of the world, the judgement and condemnation of the
courts. And what jesus pushes them to is to trust the final
judement of hte greater courts. Jesus
The call to follow Jesus
#1 What it involves
#2 Why it‘s makes sense
Main point
What is this text about?
Mark 8:34 (ESV) — 34 And calling the crowd to him with
his disciples, he said to them, “If anyone would come after
me, let him deny himself and take up his cross and follow
Calling the crowd
Jesus shows the importance
here. He calls the crowd to
why? Cause the crowd, including the disciples,
needed to hear this truth. they ALL had half
truths 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 social
classes. It was the most visible and omnipresent aspect of Rome‘s terror apparatus, designed
especially to punish criminals and quash slave rebellions. Edwards Jr., James R. (2009-10-05). The
Gospel 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 the
slave-rebel Spartacus and crucified him and six thousand
of his followers on the Appian Way between Rome and
Edwards Jr., James R. (2009-10-05). The Gospel according to
Mark (Pillar New Testament Commentary) (Kindle
Locations 4797-4798). Eerdmans Publishing Co A. Kindle
A century later in Mark‘s day, Nero would crucify and burn Christians who were
falsely accused of setting fire to Rome. The image of the cross signifies a total
claim on the disciple‘s allegiance and the total relinquishment of his resources to
Jesus (10: 17-31). In Mark‘s day that was not merely a theoretical truth, for the
Gospel of Mark was probably written in Rome near the time of Nero‘s crucifixion of
Edwards Jr., James R. (2009-10-05). The Gospel according to
Mark (Pillar New Testament Commentary) (Kindle
Locations 4798-4801). Eerdmans Publishing Co A. Kindle
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 second
century regarded Christian faith: “They say that our madness consists in the fact
that we put a crucified man in second place after the unchangeable and eternal
God, 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.
Three commands
#1 Deny yourself
Note he does not say discipleship is at it‘s heart deny something. Like deny
marriage, deny smoking, deny etc... It may or may not entail that. But to make
discipleship about the denial of external things in life puts the focus on the wrong
matter, as if the most critical stoppage to disciple ship is external. NO!! Jesus says
deny 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 opposite
of self-affirmation, of putting value on one’s being, one’s life, one’s position before man or
God, of claiming rights and privileges peculiar to one’s special position in life or even of
those 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. Kindle
Bonhoeffer defines self-denial in this way: To deny oneself is to be
aware only of Christ and no more of self, to see only him who goes
before 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.”
Garland, David E. (2011-03-01). Mark (The NIV
Application Commentary Book 2) (p. 333).
Zondervan. Kindle Edition.
Christianity is a the most honest religion there is because
it gives no excuse to push out our failings. It strikes at
who we are deeply becaus eit wants to heal who we are
See, if the problem is external, then we fix
the external. But we never get to the
And so often in life that doesn‘t work. We change jobs, change
relatioshhips, change location but we know the problems don‘t
change. The means or opportunities change, but we dont‘
So that if you are an angry person and you hate
your boss and get a new boss, soon, when they
disappotin you, you do what? You hate that one
great examples
Self-denial takes shape in many ways. For some, it may mean leaving job and family as the disciples have done. For
the proud, it means renouncing the desire for status and honor. For the greedy, it means renouncing an appetite for
wealth. The complacent will have to renounce the love of ease. The fainthearted will have to abandon the craving
for security. The violent will have to repudiate the desire for revenge. On it goes. Individuals know best what hinders
them from giving their lives over to God. Entire churches too may need to learn to deny themselves— to tithe their
offerings to help other struggling congregations rather than build a new recreation center with a bowling alley and
basketball court, to go without new choir robes so that the money can go instead to missions.
Garland, David E. (2011-03-01). Mark (The NIV
Application 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 of
self-fulfillment, intoxicating spiritual experiences, or intellectual stimulation. He presents them with a cross. He does
not invite them try the cross on for size to see if they like it. He does not ask for volunteers to carry one for extra
credit. This particular demand separates the disciples from the admirers. Disciples must do more than survey the
wondrous cross, glory in the cross of Christ, and love the old rugged cross, as beloved hymns have it. They must
become like Jesus in obedience and live the cross. Garland, David E. (2011-03-01). Mark (The NIV Application
Commentary Book 2) (p. 334). Zondervan. Kindle Edition.
Love the phrase "the difference between a
disciple and an admirer is one marvels at the
cross and the other takes it up"
The cross represents the oppression caused by humans who
oppose the faith and witness of Christians. It does not refer to
bearing patiently the aches and pains of life. 22 We have only
found Christ when we are more concerned about others’ suffering
than our own.
Garland, David E. (2011-03-01). Mark (The NIV
Application 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 cross
represents all they hold dear; I do not object to their use of it to symbolize their faith. But for centuries
Jews were done to death under the sign of the cross by persons claiming to be followers of the Jewish
Messiah. Therefore to me the cross symbolizes the persecution of the Jews. As a Messianic Jew, still feeling
pain 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. Kindle
So eh refers to it as "execution stake"
Dietrich Bonhoeffer, who was eventually hanged by
the Nazis, wrote: “The cross is laid on every
Christian.… When Christ calls a man he bids him come
and die.”
Garland, David E. (2011-03-01). Mark (The NIV
Application Commentary Book 2) (p. 335).
Zondervan. Kindle Edition.
#3 Follow me
What is this context?
Follow me
Trace all the times this phrase
marked the ministry of Jesus
we all have a narrative
Contextual explain how this fits
in the major narrative
Several years later, a nephew of his, a man by the name of
Robin Maugham, wrote in the Times newspaper, and he
was recalling this relative of his, William Somerset
“I looked round the drawing room at the immensely valuable furniture and pictures and objects that Willie [as he called him]...Willie‘s
success had enabled him to acquire. I remembered that the villa itself and the wonderful garden I could see through the windows, a
fabulous setting on the edge of the Mediterranean worth millions. Willie had eleven servants, including the cook, Annette, who was the
envy 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 a
Bible 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‘ve
come 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, all
the same.”
And this nephew of his, Robin, goes on to describe an empty,
bitter old man who repeatedly fell into shrieking terrors, and
crying, “Go away! I‘m not ready! I‘m not dead yet, I tell you!” He
was a man who had gained the whole world, and had lost his own
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 narratives
are 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 of
information 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 not
empty 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 of
the 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, one
to 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 Americans
saw 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 "clean about the house" and socially presentable, and will teach him, not what is, but what may be regarded as, real; all
human 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 and
fostering 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 or
not saying things which one does mean.5 To put it in biblical terms, the Principalities and Powers hold people in their thrall. "The god of this world has blinded the minds of the unbelievers" (2 Cor. 4:4). We do not simply lack
information; 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 justify
slavery 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 German
Christians 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 find
this shocking, yet they support a woman’s right to have an abortion,” he said. He added that one
point on which he agrees with the pro-life movement is that, “from the point of view of ethics rather
than the law, there is no sharp distinction between the foetus and the newborn baby.” Read more
He told readers he’d kill 10 cows before killing
one human, but that’s not because they are of
less value, only that humans would mourn.
“I’ve written that it is much worse to kill a being who is aware of
having a past and a future, and who plans for the future.
Normal humans have such plans, but I don’t think cows do,” he
However, he did qualify his
description with the word,
But he advocated for the closure of health research centers where animals are used and said it’s not at all
unreasonable to ascribe human characteristics to animals. “Anyone who ascribes rights to babies or humans with
intellectual 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 attribute
rights, do not need to understand these concepts.” The only moral absolute, he noted, “is that we should do what
will have the best consequences for all those affected by our actions.” Read more at
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 a
demanding and serious religion. When it is delivered as
easy and amusing, it is another kind of religion
Garland, David E. (2011-03-01). Mark (The NIV
Application Commentary Book 2) (p. 332).
Zondervan. Kindle Edition.
The connection to our text
No consider Christianity. Consider what radical Christianity
looks like? Consider what it means to be sold out, fully
engaged, head first mimicing the life of Jesus? What does that
look like?
This ist he issue in mark 8
he confronts them on their
understanding.. why?
To confront them on their
expectation of being his
You see, that‘s the issue in our
text. It builds off of last week
The confession
The confusion