Discipleship Today

THE END _ AND THE BEGTNNING Jesus' last communal death. lt was not to act with h'is disciples shows what be a dreadful act to avenge, but he thought of his coming a meaniof liberating hii friends. His broken body would be the means to feed and strengthen their f;ith,like the broken bread shared around during the meal. lf at the lait moment, when Jesus could still muster a following and cause rebellion or lie low indefinitely, he winced from the consequences of his teaching and life * the Roman method of death by torture called crucifixion - by example lived amongst the people then who how could he say'follow me'? lf he had were excluded from respectable society, then if this was really his Father's way, it was necessary to be ready to die amongst them and pass on his faith to his disciples.

good The strain he felt must have would come of it r.emarkable, been unbelievabre, and the faith because he could hardly count on he had that his disciples.Like other Jews of the day he believed that he would rise again soon, at the iimeof the last Judgement, but this hardly had a bearing on his agonizing decision to stand and face his accusers, utterly alone. Even on the cross htscream-ed ,My God,why have you abandoned me?' only because of that moment is Jesus, *^y oi liberation possible for us, too. _

when Jesus was executed it was as a pretender to the Jewish throne, by the

Romans who had full authority in the most serious legal matterskCertainlf the Jewish elites, the high priests, scribes and pharisees *a-nted him out of the waybecause of the direct way in which he challenged their authority and status. Bui Pilate would have needed,no excuse; he was a biutal ruler who wis paranoid about FIgups meeting together, if he was .non-violent; he for the rulers. :", following new dangerous doctrines. lt didn,t even matter had roused the rab-ble and that always creates headaches . ._Ih.. story of Jesus doesn't end with the crucifixion. His death is a way intothe Kingdom. The Kingdom continues and so does Jesus, because he was so com-pletely the way. He emptied himself to be filled wifrr trre compassion of God, andthis compassion is triumphant over evil. The witness to thls is.iust that the disiipleschanged from being a frightened scattered bunch to being inspired with amazingstrength tocarryontheministryof Jesusinhisnameaslivin!leader.Theywitnessejto his resurrection. .

Jesus aiso said many things we shall study in this Booklet. But even today,the immense courage and humanity of the man'hits you between ir,..y.r, anu lie can still as^k_thg questions: 'will you join me in the Kingdom? will you drof att anJfollow me? Today there is still time; tomorrow it may bE too late.i' our business is not to 'drop all','trip out'and ,enter a different world,. [*1.f il il$By-. rhe power to deat with tiberating the captive priron.r, roday inthrs reat world.r. lhat power is sheer practical, unromantic, love _'with no strings ofauthority attached. And that love, shining in the life, i.uttl una. iesurrection of .lesus, is the love called God, whom we, too] can call Abta, Uualy;..i'DAVID MOWAT

JESUS'S COD

ln our secular, rational, scientific culture, it is not casy to have any conccpt olGod. Jesus, however, was cclnstantly arvare of the presencc of God in all his tcaching and

acti ons. t-le said he was "sent by the Father" to live among us, to teach us about God's ways, to plant the seeds of the Kingdom. ln the Old Testament, God is creator, cosmic supervisor and .iudge, but primarily Liberator. . . God is paternal, maternal . . . but slightly remote, like a Victorian middle class father, loving but atrlocratic. Yet the Divine purposc is rcvealed by God'salliance with a small, insignil'icant, downtrodden people. God calls Abraham, a settled city clweller, away frorn his life of prosperity and comfort to become a nomad, but promiscs him that he will be tlre ancestor of a great nation (Genesis 12.2). Similarly, God calls Moses to leacl the people of lsrael out ol'bondage in Egypt to a ncw life in thc Promised Land.

So wc see that God sides with thc oppressed and unimportant folk. The lnvisiblc One who rules is powerful and autocratic; swift to bless buteclually swift to punish. This awe-inspiring vicw of a God bcyond idols is nor in conflict with

"The sovereign Lord is coming to rr'tle with power, bringing rvith him thc people he has rescucd. He witt take carc of his shecp likc a shepherd: hc will gathcr thc lambs together, and cariy them in his arms." (lsoiah 40,10'1 I ) God is known through divine ways active among human bcings' By tlre time of Jcsus, Yahweh hacl seemingly ab.andoncd,the Jcwish people' who wei-csimply ttrcsuUlecis 6f otlrer grcaternatiirns. Yet manyJcws wcrefervcntly ivaiting l'or God to rcappcar and free their people from the yoke of their opprcssors' For trvo centurics bclole Jesus people had becn cxpecting thc cnci of the world -

an Apocalypse. Many awaited a violcnt Messiah. of JesusdisappointcdthoseJcwswhothoughtlikethjs.HeshowcdtwoaspectsC.jJ, in porii.rtnr,, which rvent against the prcvailing notions. These were 'unexpectcdness' and'vulnerability'.

Goct is unexpected. God acts in atr unexpectcd, ciisturbing w.ay by having His/Her son born arrd brought up irr a poor ancl lowcr class household. lndeed, Jcsr-rs points tut that Elijah ha"d ministerei only tc a Phoenician wonlan ciuring a farnine in "".i.'lt ir[.i (tii, 4.26) . God's mercy extends to all, gspecially to those outside iti. ,l..p..totrle circle of Jewish society (tu*e +.18-l 9; 5. j1'j2)' 1hus, Jesus g()es out ot his way to befriencl sinners, treat women as equals, cline with t.rx-collccfors, [tring healing to the sick and tell peoplc.thcir sins are forgiven. All this horrifics thi authoiities, wl.to regard.Jesus and. his clisciples as t,juibl. makers and blasphenlers. Jcsus shows that God is prcscnt in tlre suffcrings i,J aspiratlons of ortjinary and neglectecl people. Thc Christ statrds in solidarity rvith the lepcr, tl'tc Satrlaritan, the widow. Goct is v,ulneroble.l his is clearly shown in .lesus' whole lifc. Hc practises humility ",ii ,.ltfl.,rrn.ss, he is fully opcn to all sorti ol people, he.is preparcti to be broken for the world's sakc. He'believes that to overcome the sin and oppression of the rvorld, one must submit to lt, share its sufferirrg and pain and th,trl he raised with it to new life. The Messiah allows himself to be cr-ucified - a completely' inconceil'able ,iit to n",ort jews. this lre believes, would seal liberation and reconciliation with God ancl humanity. Thus, rhe Gocl of the Raclical Jesus, the God who comes over in the Gospe ls, is not the God of porve r atrcl might, but orie who stands along'side the cxploited, the rnisundct-stood - ihosc wonren'ancl mcn who are on the periphery of society' God ,t..1,i,l.t ln pcoples' suffc.rings, rcsponcls to their needs, and accepts them as thcy are, but cncouragcs thctn to strivc for a fullcr humanity'

All this is clc.rr in thc person of Jcsus. Ultimately, Christians know that nobody can rcally urrclerstand about Gocl. But they krrow cnough, bccausc Jesus has made enough plain.

CHRISTOPHER BULLOCK

JESUS'S GENIUS

Jesus' insights point to the true radicalism, the roots and firm foundations of free life: Every one then who hears these words of mine and does them Will be like the wise man who built his house upon the rock; And the rain fell, and the floods came, And the winds blew and beat upon that house, But it did not fall, Because it had been founded on the rock. (Mott. 7.24) Jesus points to good news for all of us, and changes the direction of each one's life: The time is fulfilled, And the Kingdom of God is at hand; Repent, And believe in the Gospel. (Mork 1.15) Jesus cares for the people of the city: They brought to him all who were sick or possessed with demons. And the whole city was gathered together outside the door. And he healed many who were sick with various diseases, And cast out many demons; And he would not permit the demons to speak, because they knew him, (Mork 1.32)

Jesus pokes fun at accusations of blasphemy; And immediately Jesus, Perceiving in his spirit that they thus questioned within themselves, Said to them, Why do you question thus in your hearts? Which is easier, to say to the paralytic person, 'Your sins are forgiven', Or to say, 'Rise, take up your pallet and walk'? (Mark 2.8)

And carries on poking fun at his critics:

How can Satan cast out Satan? lf a kingdom is divided against itself, fhat kingdom cannot stand. And if a house is divided against itself, That house will not be able to stand. And if Satan has risen up against himself and is divided, He cannot stand, But is coming to an end. (Mark 3.23) Jesus brings good ncws about the family: Who are my mother and my brothers? And looking around on those who sat about him, he said, Here are my mother and my brothers. Whoever does the will of God is my brother, And sister, and Mother. (Mark j.33)

He continues to care, and doesn't want people to shout about it: And taking him aside from the multitude privately, He put his fingers into his ears, And he spat and touched his tongue; And looking up to hcaven, he sighed, And said to him, 'Ephthatha', That is, 'Be opened'. And his ears were opened, his tongue was released, and he spoke plainly. And he charged thcm to tell no-one; But the more he charged them, the more zealously they proclaimed it. (Mork 7.33) Jesus points to a new kind of greatness: What were you discussing on the way? But they were silent; For on the way they had discussed with one another who was the greatest. And he sat down and called the twelve; And he said to them, If any one would be first, He must be last of all and servant of all. (Mork 9.33) He asks ridiculous questions about seasoning, with insight into human life: Salt is good; But if the salt has lost its saltness, How will you season it? Have salt in yourselves, And be at peace with one another. (Mork 9.50)

Jesus cares; Jesus laughs and pokes fun; Jesus sees the roots behind the superficialities. ilIARK WOODHEAD

2.chmar[,

7. Heorr JESUS'S WAY

ryHe<d

Jesus'call, like God's Kingdom, is upside-dorvn. Wh.r.ur most begin by convincing thc head, J esus calls first for rv.rll'ing, then eatirig, thetr lovitrg, thcn thinking! Jesus"'catls his cliiciples to follorv him with thcir lcet, rvithotrt .tn crPl,tnation (M.rrl< l. l6 20) New disciples are invited to share in mgals with thc conlniut.tity ol [ollowos (l\4lrk 2.1.3-i 7) Disciples expericnce a ch;ittgc of hc.rrt, tru5t thdt Jcsus'way is riglrt,.ttrtl chltlgc thcir livcs' direction (H,lart tb.2S'30)As thev follow, disciples come to ry'nclerstancl bits ancl picces of thc Klrltlorrr (M,u l. tt.27 33)

But thc disciples ncvcr totally understand. (Mark 16. 1-8) .f csus himsclf followecl his God without fi-rlly undcrstandlng what hc tlitl:

run away. (Luke 4.16-30) He felt himself compellcci to fulfil a dcstiny awaitirrg him. (Lukc 12. l;) He was surprised by the undcrstanding of a Syro-Plrocnician w()ln.lrr. (irl,rrk 7.2-1.30) He askecl ,tvho touched mc?'when a woman was healed bv faith. (Mark 5.25 3-1) He praycd to be allowed to avoid his crucifixion. (Mark 14.32-42)

Jesus told par.rbles about a proccss golng on which rve cannot A farnrcr plants seed, waters it, and it sprouts and grows shc l'athorn: knows not how. (Mark 4.26-27)

A fathcr's sons tcll hirn one thing and then do the opposite' (Mauhcw 21.28-32)

So we arc called to make a step in faith, To follow a way we know not whither, To risk security, ccrtainty, knowlcdge .* perhaps cven iifc, in ordcr to g,ct things

done. Thcn as pcoplc follow thclr rrcw path to differerrt places, Thcy learn differcnt things, make different mistakes -And pcrhaps undcrstand something more of the Kingdom. (But Judas followed too, and finished up by betraying Jesus Maybe we will not understand eithcr.) CHRIS BRUCE & MOIRA NEISH

JESUS'S CT{ALt,ENGE

HLtrnanity ',,e arns l'rtr \upp()tl in thc sense ol strcngLhcning, ii thinks it lvants r.onr{ori irr 1l-rc scnsc oi soothing. But if w'c gct it, wc .lr'{t \o(iri rltrs.rtislicd. llunran Lrcings ncctl stirlulus, titc rcvcrse ol:or.rLhing. Wlthin pcoplc is thc s,tnrc clir c.tse, scrrchirrg;ind clucstionin,f ih,1 urrr.lcrlics ihtGospel stor ics jt-sus challcngcd Lcvi to lcar,c thc st,cur itr' ol his iob as a t.rx ci-rllcct,;r (1lt,rk 2.1 1) to iakc up thc inse crrrc lil'c ol [r.rll1r1f i1lq [16. Je:Lrs is challcngctl bv Niti,rlr.nrus 'How cln you bcgrn .rq,rin?' lixcci icltas :rr t ovcrtl-rroivn , bc born a.g,tin (lcthn 3. t-/ ))

thi ngs bccomt, urrr'cr'l.ri rr Thc good ncws is th,rt Jcsus acts by turninr thc l. irrd ol clisconr lor t rvhiclr is ncgative and destructive

it'l to p,r:itivc sc.tr clri rtg he docs ltot ot'l()l \oothing security

Lru I c hallenge s us lo chlnge to lace insecurity, and an unknown future.

HOW CAN IT BE DONE? Jesus was able to recharge himself by going into the hiils to pray. (Mark 1.35) .l esus gave strength to the community of the disciples by his example of caring, 'come and rest' (,\lark by serving, washing rheir feer (John 13.3-9) 6.31) b1, explaining (tllark 4.34) and teaching (,\4ork 8.3,i-38) by having them as companions (Uorn S.i4) by eating with thcm (Mork 14,17-25) . by trusting them as he sent them out to heal (Mork 6.7-l j) He picked up the when Peter when Perer disciples' failing faith sank ashetriedtomect..lesuswalkingon thewater(lllott. denied him ar his trial (Mark t4.66-72. 16.7) t4.2g-31 ) -f when Thomas dicl ,otbelieve in Jesus'victory over hrough Jesus peoplc did things beyond thelr capacity Death (/ohn 20.24-28) found faith to accept his power to hcal them. The disciples went out to teach and to heal and accepted .l csus'challenge to follow him.

18

JESUS'S COMMUNITY

We believe that we can be brought to wholcncss through portrayed in the Gospels. For wholeness we need to be valued as we are disciplcshin 1o thc Jesus to be part of a community and to have a role in it

to be able to takc risl<s arrd to accept challe ngcs to live our own lives and value our own lives and experiences to take responsibility for ourse lves and follow our own irrsights to have laith in lile.

Jesus said Follow me and you will have a new family; (Mark 1.16, 10.28-30) takc a risk and you willdiscovcr somethirig ncw antl cliilercnr.

Jesus said Your faith has madc you whole; (Mark 5.34) take responsibility for your own life and you will I'ind wholencss,rnd he.rlrh.

Jesus said Look around you, thc signs are already here of'the presencc ol' God's Kingdom; (Mark 4.26;Luke 17.20,21)

learn to recognise what is here. Jesus said Old and new will not go together; (Mork 2,21,22) you need to make a choice, the new bursts all the boundaries of the old. Jesus said Do not be bound by rules and regulations (lVlark 3. l-6) trust life and respond to people.

Jesus said Now is the time to respond; (Luke 9.60-62) do not put off making a decision or it may be too late.

Jesus said Barriers will bc broken down where loving action is shown; (Luke 1.37,39) break down the barriers and see what's on the other side.

.lesus said I did not come to invite virtuous people but sinners; (Mark 2.15-l 7) accept pcople as they are, eat and celebrate with them.

J esus said Go back to your own folk; (Mork 5.1-20) whole people g! back to their own communities to tcach them to rccognisethe presence of God's Kingdom in the world in the new powcr which- has burst into the world.

FRANCES DALES

.IESUS'S MOVEMENT

Part of the liberation Jcsus brings is that I am liberatcd from the hopcless endeavour to fulfil mysell, to bc an individual, to be a private person, to iustify mysclt'. Jesus's Community, his movcment dclivers mc from sclf-centrcd care and a self-deceivi,g indulgenceinto a rea'lm ol'[rrothers and sisters in whiclr I become more than myself.

A realm of Sistcrs and Brothers upholding cach other giving their gifts and possessions to each other

exposing each other's weaknesses in love provoking each other to deeds together A commu nity commited to a Movement a Movement for the raising up o1'the low the feeding of the hungry the liberation of the captives the seeing of thc blinded thc hearing of rhe deafened the freeing of the slaves the unbinding of the burdened

To this end, Jesus's people find themselves involved up ro rhe hilt in politics not iust primarily the politics of parties or slogans or political leaders whom they often expose as jesus did (and as we might clo, clemanding Tories, SDps, Liberals and Labour heed other people than their commitmenti)

20

But submitted to the Politics of embodying a better way by common wealth by common work by common life Such politics can manife st itself in dernonstrating against injustice (like cleansing the Temple) in proclaiming the power of weakness (like entering the city on an ass) in exposing the authorities

(li ke challenging Pilate) in denying the stated issues (like the debates.bout who is great) in unmasking established financial monopolies (like the coin as Caesar's or the temple's) Such politics begin with commitment commitment to the victimised commitment to radical change commitment to pioneering profects commitment to new communities commitment to ultimate values Which means joining the peace movement the movement for social justice the movements towards common wealth common [utures common destinies But also joining with each other and others in pioneering new political alliarrces of the poor of the disenfranchised of the non-technological of the post-industrial of the nutty pioneers of a new world. Such politics has the hope of success because it is not in any party prcgramme because it endlessly provokes new actions new commitments new experiments new solidarities new policics

Rejoice, fellow citizens, We are Conquering!

21

POLITICAL SPIRITUALITY

Paul of Tarsus, r)n ,l roorl tlay ln pris<.rn, shared somc rcfiections on discipling, witnessing, thcologisirrri,rnrl rvorshipping. The following meditation stems from cxtracicd bils ol thc oyrt.rr lcllcr-in (,rce I'hilippi (scc l'hilipplutrs 1.,\'-l t ; 1.27-2.4). k to the pcoplc gathcred in Jesus's way at Pcoplc t.rkc.r IrL'll,,,lul ol Jcsus.rnd cxpcrience thcir personal life as political lilc rvhcn: Gospcl is r.n.rrlc lirrrr in tltc lacc of an Opposition's persecution... (politics) Lovc is m.rrlt'e llt.rlivc lry Ir-rll knor.vlcdgc and discernment. . . (praxis) comrniinrenr i\ r'nBe n(lcrcd thror-rgh tcsting among the diffcrent ways that Jusr dct-rls c. r j,i r ,rs rlisciptcs 1.rt<c in ,";IJrtr;:?;::;';;(Siiirif"?lt:iri].l Bclicving is ()ne \l(.1) rorv.rrc.ls Christians bcing persecuted. . . (witness) Conf licts ,rrr' 1,n11 lt'rnr Soliilar ity, is ol lr,rilit,s, rlrugglcs with winnable turning-points . . . (partisanship) souls, joy, lovcs, sorrow, thoughts, actions . . . (fellowship) Huntility is corrsirlt.rilq olhcrs' irrtcrcsts as immediately as one,s own . . . (empathy) such disciplcs {irrtl ,rt lc,rsr t'iglrl nrw rolcs,.rs'learner/agents', when they'act' and 'rcllcct', i.c.:-

conspirators

ffir"t"" fr*,t},*--J;--*l

RICHARD LEVITT

22 10

WHY FOLLOW JESUS?

lmpossible!

WHY JESUS? Why do I or should I go lor this hauntirrg, alietr figure Jesus of Nazarcth, killcd as a political criminal by a conspiracy of religious and military cstablishmcnts rvho wished to victimise a'ringleader'who failed to get his Movement going? one who experienced human life only as a male. . . a single, heirless Jew. . . who spoke Galilean Ararnaic dialect (not religious Hebrcw, not military Latin, not cultural Grcck) . . . left behind an oral message . . . hardly travelled beyond the provincial, pcasant district of his upbringing in search for a better life, and finally did so only to court violcncc . . . handed on to a tiny, mixed fellowship of women and men unthcorctic.rl breaking of brcad, pouring of wine . . .

su pported unpred ictabl y by ignoran t, frightened, paralyscd fol lowcrs, who tried to chcrish subversive memory . . . was tortured to death;1s a deterrent, stripped to his core of isolalion . . . had died before the age of thirty-five, with most of his lilespan'a [rlrnk'. . . I can only confess that these limitations and peculiaritics hclp me. They help me to think about the significance of our lives in thrs world, with thcir limitations, and peculiaritics, by relating to Jesus's Event, Way, traditions, Spirit, limitations and peculiarities. They murmur in his life and hclp the hits that don't 'add up' me to see the values in all persons'livcs, cspccially O

inelfable dreams,

pain \ I

unformed \f' hopes i ndifference I' hunger ,t aisabititl-,

ecstasY

My Jesus includes these physical/spiritual 'bitsI unrepeatable experiences, which we undergo, each of us, in unique ways with other human beings.

BUT WHY FOLLOW ANYONE? WHY LEAN ON ANY PIONEER? 23

lf you say: 'l don't need anybody as my Master, Guide, Constant Spur, I prefer to approach anything on its worth, assetsond debits and test it after my own fashion, and freely choose, rn my own way again and again, with my whole being". Then I would say: OK, therc arc timcs when I need a tcacher or hero, both to imitatc and be advised by ;rnd I [ind this Spirit of Radical Jesus in my comrades, to Christian and non-Christian, in the struggle and beyond, in strange forms beyond thc labcls ol . . . comedian or computer. .. doctrine or dominator. . . friend or flag guru or guerilla . . . lover or lackey mender or mould . . . scapegoat or scdative. . . token or tormentor Living humanity does not rrecd someone with fixed roles. Not you, nor l. And Jesus

does not have fixccl rolr:s. AND CAN YOU FOLLOW JESUS? There is a chasm ltctwccn thc "Christ of History" and the "Jesus of Faith". Can this thc chasm be crossccl? ln orrr striving to lloat threads across, hot air which surcly cools ls our spcnding of time, rig-up strands beyond effort, energy worthwhile; is it worth lovc,rrrd livcsi Dare we cleclarrr thc crossing to over does this gatcw,ly tal(c its toll? be a bridge, can we go it alone, what moves whenever I cl'roost: to facc up to any vicws through thc kaleidoscopic tube of

J esus's images, frcely ancl hor.rcstly, then l start "on thc inside" as participant, luniquely,rncl wholly, rather tharr end as observer "on the outside", and so I discovcr a limited compass appropriate to tho immediate map I create from my reality and othcrs'rcalities. I shake the tube. I interpret. l'm responsible.

So people may journey onwards, each one a traveller hoping to enjoy the hikc. (homo viotor not homo sapienst)

Does thal help you imagine how following Jesus in unpredictable company

is possiblc? is not sl-ra ightforward? is not solitary?

is not checrlcss? For we like hidden tracks, in packs, and as human beings find our own allies for struggle; companions at nourishment; enemies to resist; comrades in relaxation;during the (potentially life-l.ong) exploration (between Jesus's band and orr gungiof building the bridge (between both groups, bondage and empowermentJ and of walking the way (the truth and the life in paitnership). RICLIARD LEVITT

11

DTSCIPLESHIP TODAY

It is possible to follow the radical Jesus today. People'hear'calls and discover new tasks to be done find new perspectives on being human realise therc is no way back to safety. So, in Sheffield, now, we boast of ourselves, in our weakness and our boldness. There's Albert: moving, aged 74 and working-class, from a comfortable ncighbourhood and council house into a top'floor flat of a high-rise block, to bc with the people he imagines Jesus accompanicd. Ten years on, he grips his faith with new enthusiasm - and dices with death daily. There's Phyl: she takes risks to be generous - and thcn covers her tracks; still changing beyond 'retiremcnt age'. Living in aflluent suburbia, shc champions thcrc the rich ethos and rnaterial claims of inncr-city peoplc. There's Tracy:waiting for her chance to pr-rsh forward a new sign of God's Rule; a young educated woman who sees room for a non-nuclear-family com-

There's J e an: bringing up a six-year-old son, mitlcd fcminist who plans a lifc alone and with littlc money; a comopcn to more than a fcw generous, aSscrtivC, enuouraging. . . There's Anrre: paid by thc institutional church, yet rclusing ordination or tracjitionalfemalc rolcs, shc is striving to create a new job --going bcyond congre_gations and prcaching thc gospcl by embodying some-of its disturb'ing

st ran ds-

What moves them along in thcir disciplcship to the Radical Jesus? l. They other belong r,,r1 lcast in politic,rl actlons onc Disciplcs'Group, and contrary patterns committcd to support each of living; celebraiing worthlvhile moments ,rncl individual vulnerability, struggling to'remain open to any

ou tsi ders.

2.

3.

4. They wrcsllt' willr llr. rtolit's their own lilc botlr ,rlonc and ul Jcsus and ol rhc [irst as part ol'the group(s). Lhrisrians, rcllr.cling on lhey sharc ,r.tl l,rr,rgh abrut thcir [ollowers is lr rr,rlrrr,rl locus lor thcir attonpts at discipleship. Thc band ol activilics and concerns, making mistakes and stepping,rrlsitlc thcnrst:lvcs. 13y tr,ivi:lling togcther, cach lcar"ns to find value in sorr()w\,rnil joys. They don't cr.rl tlr(r)l\olvcs.ll Ironr othcr things, thcir chosc'n srylt's,l livi.g; .r pcrlr.rps thcy give lcstricting tirne, cllor l,rncl cxi)cnsc. buL rveave thcm all into them a lowcr priority -Tlrcy pracl,isr: rlt'p1.11111'1151 on one anothcr's resourccs; dcny the false pride of bcing,rblc 1o looL.rlle r Lhcmselves;and devalue the tyranny of money. RICTIARD LEVITT AND CHRIS BRUCE

I fell in lovc with Jesus when I was twenty three, after the breakdown ol'n'ry first marriage during which I had my first cxpcrience of financial povcrty, ancl during a subsequcnt breakdown, which was my first experiencc of brokenness. who Jesus labour affirmed nre whcre I lvas, and are heavy-ladcn, and I crucified as lwas - "Come to will give you rest", "A bruised me, all you rccd hc will not break". And I knew that if I could find him somervhere hc would hcal nrc, as

he healcd all the people who were brought to him or who camc to him.

I fell in lovc with the Jesus of the Gospels but couldn't find him in any

church, so I brought togcthcr a very loose-knit community of people, broken and crushed by thc world as lwas. And lfound Jesus in that comnrunity, sharir.rg the few homes we had, the little money we had; I found Jesus in myscllas lshcltcred

and fed people, and in othcr people as they shared their need and pain with rnc.

But middte age and a certlin sJti;;J Jno ,ou. ot comfort havc crcpl in,

and I have retreated to a safer place, with friends who rvi.ll love me, but not clemand too much; with children who evokc and give love easily. I spend a lot oI timc now seeking healing for physical and emotional pain Ihave laboured undcr f.or ycars, and I spend time learning how to heal disease with herbs. ldon't w:rnt to sufl'er any more. To be grief-stricken and derelict is an honest response to this hcartlcss world, but it is too painful.

I still want to see things and people in the way Jcsus did, to lovc ancl to hcal people through my own closcness to God, but I know l'm no longer willing to pay the price of crucifixion.

I woutd like to o,ing tog"tl.; ; ;;;.*rrr, or, a community wlrcre I am not Jesus, but a sister, amongst sisters and brothers of the one Father ancl Molhcr in heaven. An anarchistic, egalitarian, supportive, adaptable community, rvhcrc love and kindness and honesty are of paramount importancc. I need that to bc hcalcd. I think maybe the world needs that to be healed. .l esus came to set free the oppresscd, to bringgood ncws to thc poor, to bind up the broken-hearted, and to pronounce judgement on the rich, thc pe-ople who manipulate or exercise power over other people (there is good ncws also lbr them, bccause they are judged , and shorvn the way). I would like to live and work r.vith people who are committed to doing the same thing.

My way into the Gospel is through recognition and love. lrccogrrisc and love the man,written about as being very close to God, spcaking thc trtrth, living the truth. But, as T.S. Eliot said, "l-lumankind cannot bcar very much rcality". The two pcoplc I knew who thought they were Jesus werc labellcd schizophrcnic. Evcn as I attempt to tear the barriers down I re-erect them. I know that ltcing close to God entails bcing too close to people for comfort.

I have some hope that one day I shall bc able to hear the cries ol clercliction from the hungry, the insane, thc grief-stricketr, and rcspond, not with dcspair but with some kind of God-given strcngth, the same strength that Jesus had.

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Publicqtions

RADI(RL T6Ju5 r$AN tFcsro Twe(vp Co.naiq"(ry ,et- t(e ff,(ll{noF Yciu, tFi fo'day3'L^7,a3e. rfo R.AorcAu Tesoj tN pARABLeS Pd ReLsler\ sldre.., Mer^od. lo p. RADICAL \iood Vews X8595 IN MARK 1" fl.2 srrS/nal LO 9 RAD|cAr trvAiet ft. Xesus rvoRr(RgoK rae fu6lrc.r.^r ao

25 13 OUR LIFE IN THE GOSPEL

A CREED Leader: Let us declare our trust in Christ All: I trust myself to ,l esus Christ; Grottp One GrouP Two Son of a carpenter One with his people Draining the old wine Calling God Father;

Creating a new family; Fermenting the new;

Open to everyone Deliverer of Captives

Narrowing the gate; Binding the free;

Bringer of peace

Stirring up strife; Creator of unity Dividing asunder; Hope for the hopeless Destroying our hopes; Crucified for all Compelling cross-bearers; Emptyirrg the tomb Going ahead of us.

All: I trust myself through this f esus To the Kingdom he points to, To the Father behind it, ln the Spirit who sustains it, With disciples everywhere who live for it.

URBAN THEOLOGY UNIT

A COMMITMENT

We commit ourselves to hold to the truth as it is in Jesus, to support each other in good and ill, to challenge evil witli the power of love, to offer the kingdom in political and economic witness, to work for the new community of all humanity, and risk ourselves in a Iifestyle of sharing. EUCHARIST CONGREGAIION

A BENEDICTION

Hands of Jesus, bless us Arms of .lesus, uphold us Feet of .lesus, lead us Heart of Jesus, burn in us Presence of .f esus, be in our neighbour.

preferred the poor and outcast, regarded women and men as equals, told people to leave all to follow him, rejecled established Old Testament ideas, opposed authority and powers, was homeless and led a wandering-life.

NTANIFES'TO A Manifesto is a Call ro action.

This is Jesus's, Radical .l esus's. Take it and Live by it!

Other Publications

RADICAL 'ESUS

IN PARABLES A striking Method - from Parables to Contemporary Mission. by Edward Kessler New City Special No. 4 (Urban Theology Unit), 50p.

RADICAL ,IESUS IN MARK

The Today's English Version - Good News for Modern Man. 40p.

RADICAL ,lESUS WORKBOOK Studies to go with the three publications above. ACT 24. 4Op.

The above publications were originally produced for the first "Radicar Jesus" Campaign in Sheffield, May 1985.