Scriptures: II Kings 2:1–2, 6–14; Psalm 77:1–2, 11–20; Galatians 5:1, 13–25;
Luke 9:51–62; Moroni 7:3–4; Doctrine and Covenants 155:8

Prelude

Welcome and Call to Worship: Psalm 77:1–2 OR

We Affirm God—grounding our existence, affirming our identity as brothers and sisters in Christ.

We affirm God—creating a spirit of newness and life in each of us.

We affirm God—nurturing our confidence, caring for one another.

We affirm God—delivering us beyond ourselves, freeing ourselves.

*Opening Hymn: “Seek Ye First” NS 44
OR “Holy, Holy, Holy! Lord God Almighty” HS 56

*Opening Prayer

*Response

Lighting of the Peace Candle

Scripture for Peace: Moroni 7:3–4

Focus Moment: Have a road map with you.

Congregational Hymn: “O Lord, We Come in Gratitude” HS 455
OR “Lord, Speak to Me” HS 412
OR “Center of Peace” SP 1
OR Ministry of Music

Sermon

Scripture for Confessional Reflection: Doctrine and Covenants 155:8

Disciples’ Generous Response

*Closing Hymn: “Now Let Our Hearts Within Us Burn” HS 495
OR “Forth in Thy Name, O Lord, We Go” HS 498
OR “Bring Forth the Kingdom” SP 9

*Sending Forth Statement

*Response

*Postlude

Scriptures: II Kings 2:1–2, 6–14; Psalm 77:1–2, 11–20; Galatians 5:1, 13–25;
Luke 9:51–62

We find the text in Luke divided into two sections. In the first section, verses 51–56, the reader hears twice, “He set his face to go to Jerusalem.” This leaves little doubt in the reader’s mind that Jesus is determined to go to Jerusalem. Of course the reader comes to the text with the knowledge of this journey and how it will end with humiliation, torture, and death. The first section also provides a foreshadowing of the rejection Jesus would experience in Jerusalem when his disciples were rejected by the Samaritans.

The disciples are sent ahead to Samaria to make what are assumed to be lodging and meal plans, but are turned away because of the great hostility and hatred between the Jews and Samaritans. Contributing to that hatred was a deep disagreement over the location of the “true” temple and generations of deep ethnic prejudices. Therefore, the Samaritans were unwilling to extend hospitality to any Jewish pilgrims passing through, including Jesus. Being hurt by this rejection, James and John wanted to respond in Elijah-like fashion with destructive fire from heaven (II Kings 1:9–12). They wanted to use violence to snuff out those who were not like them, those who rejected and insulted them. In this passage, and in later passages in Luke, it is implicit that for Jesus, proclaiming the kingdom of God was not about destroying lives. Jesus scolded James and John for their consideration to shed blood. One ancient manuscript of this passage includes these words following Jesus’ rebuke: “the Son of Man has not come to destroy lives of human beings but to save them.” So often power, might, and violence are our first tools of choice. Proclaiming the kingdom of God is about the way of peace, even in the face of rejection based on prejudice. What a radical consideration this is in our world today.

Knowledge of the unwavering commitment of Jesus, found in verses 51–56, helps the reader comprehend the hard demands he makes in the next section, verses 57–62. In Luke, chapters 23–24, Jesus tells would-be followers the cost of following him is to deny themselves and take up their cross daily and follow. However, no particulars are given of what that might include. Now in verses 57–62, Jesus identifies specifics of what that denial and cross-bearing might include. The requirements in these verses seem nearly beyond the reach of anyone—living a life totally dependent upon others’ hospitality, seemingly ignoring the mores of culture and family, and being focused on God’s call into the future—that any backward look would be a disqualifier. Each of the potential followers wanted to place conditions on their participation. However, the One who had set his face toward Jerusalem was unwilling to make any deals. Jesus knew compromises at this point would make it easy for followers to later redefine the kingdom proclamation into something comfortable and culturally acceptable. It is important that the preacher remind the congregation that proclaiming the kingdom of God can, at times, be uncomfortable and countercultural. “Do not be afraid to go where it [our name, Community of Christ] beckons you to go.… Courageously challenge cultural, political, and religious trends that are contrary to the reconciling and restoring purposes of God” (Doctrine and Covenants 163:1, 3b).

5. What conditions have you placed on following Jesus?