A few months ago, Dr. Rubén Fernández published in the Didache theological resource website an essay on discipleship within the context of the Mesoamerica Region. I found it to be a bold, insightful rebuke of our current Church leadership and methodology (I include myself in that distinction). Below I have provided an extract of this article that I hope you’ll find challenging. The entire document is here.
We need a greater commitment to the life of holiness. As disciples of Christ we need to fight against the desires of the flesh that want to impose themselves on those of the Spirit. Desires that lead us to accommodate ourselves, to avoid situations or confrontations that may cause us harm, to believe that we have the right to ‘enjoy life’ by turning a blind eye to sin and the suffering that surrounds us.
We must practice a biblical and Christ-centered discipleship that mobilizes the Church to serve the world.
Today, for many Christians (both Roman Catholic and Evangelical), the cross is simply an element that is part of their dress code or a sort of protective amulet for their house or vehicle. Jesus died for our sins. That’s true. But it is also equally true that Jesus died because he confronted the corruption of power. The ministry of Jesus, was really transformative, countercultural and revolutionary and, therefore, highly dangerous.
Biblical and Christ-centered discipleship should shake the church out of its comfort zone and out of its ‘heavenly spirituality’ and lead the church to serve people by transforming their communities.
Young people are waiting for a militant, dissenting, reactive church. We are losing the new generations that reject a church interested in keeping things as they are.
How much do we teach people what it would be like to take up the cross today? To be radical will involve denouncing violence, defending those who are attacked unjustly, taking the side of the weakest, children, the elderly, the unprotected, etc.
What is the price that a person pays for condemning these things? They will not have more money or win friends. More likely, they will probably be ‘in the sight’ of the Central American gangs, drug cartels or human trafficking in Mexico, corrupt police, purchased judges or unscrupulous politicians almost everywhere. If we put ourselves in the place of those brothers and sisters who have been victimized and others who live under threat to their families, it seems difficult to believe that our ‘prophetic voice’ could deal with those issues.
John Wesley said, “The world is my parish.” How can we mobilize each Nazarene to carry their cross with dignity, so that they may respond to their personal call and become actively involved in the transformation of that place in the world where God has sent them to serve?
My observation in Mesoamerica is that the leadership of the evangelical church in general terms is of a conformist type. What we do well is preserve the status quo. We do not develop true discipleship on the road to the cross. We do not carry out real transformational leadership, like that of Jesus; we only put bandages on the wounds (and not that that’s wrong, but is it enough?). There are some of the countries in our region, such as in Central America, where the percentage of evangelicals is high and growing, but with a tiny impact on the change of society.
Salvadoran Archbishop Oscar Arnulfo Romero, who was murdered in cold blood at mass in 1980, said in a homily a year before his death: “A sermon that does not point to sin is not a gospel sermon…When the Church hears the weeping of the oppressed it cannot but denounce the social structures that nourish and perpetuate the misery from which the cry comes.”
How do we Nazarenes see the involvement of our church members in political careers? What message are we communicating to our members about the value of investing life in professions related to service and public administration?
How can we change the paradigm that still exists in many churches that the only way to serve God is through the pastoral profession or intra-ecclesial leadership?
How can we change from being trainers of church leaders to being trainers of leaders for our present context and reality?
***Dr. Rubén Fernández is Rector of the Seminario Nazareno de las Américas (SENDAS) in San José, Costa Rica.
To be sure, the word “missionary” is not found in that passage. One reason is that “missionary” is rooted in Latin, a language that only came to be widely used years and years after New Testament times. Notwithstanding, Paul’s metaphor of a body is very relevant to how we use “missionary.” Beginning with Paul and Barnabas, the Church has recognized that God calls and equips specific people to give their lives crossing geographic, cultural, and language divides in order to foster church-planting movements, people such as 
