(Ref. Texts: Wis 9:13–18; Ps 89⁄90; Phlm 9b-10.12–17: Luke 14:25–33)
“Discipleship is not an offer that man makes to Christ. Discipleship means adherence to Christ, and, because Christ is the object of that adherence, it must take the form of discipleship. An abstract Christology, a doctrinal system, a general religious knowledge on the subject of grace or on the forgiveness of sins, render discipleship superfluous, and in fact they positively exclude any idea of discipleship whatever, and are essentially inimical to the whole conception of following Christ” (D. Bonhoeffer).
Prologue
After listening to Jesus’ words to the invitees and their host (cf. Luke 14:1.7–14), one of the invitees siting at the table with Jesus exclaimed “Blessed is the one who will dine in the kingdom of God” (Luke 14:15). Was this a eulogy, a mockery or a fanciful distraction from the uncomfortable theme of caring for the poor and the infirm? Probably, it was both. However, such intervention offered Jesus the chance for further clarification. ‘In the kingdom of God’ is a reference to the eschatological messianic banquet. In Jesus’ time, this was understood as a banquet to which only the pious Jews were qualified to partake. Jesus used the story in Luke 14:15–24 to demonstrate that those who think such banquet was meant for them will never be part of it (cf. v.24). Instead, they will be replaced with the poor, the crippled, the blind, the lame and the Gentiles (cf. vv.21 and 23). While the godly Jews represent the rich, the ungodly Jews refer to the poor, the crippled, the blind, the lame and the Gentiles. Luke 14:15–24 is a further elaboration and application of 14:1.7–14. It is on this foundation and with this orientation that we should approach this Sunday Gospel message.
What can the call to discipleship, the adherence to the word and teaching of Jesus mean to the contemporary Christian, religious and civil leaders, to businessmen, security agents, employers and employees, the educated and the uneducated, the materially poor and the materially rich, the seemingly wise and the presumed foolish, aristocrats, politicians, and others? What is our understanding of discipleship? Is it a slogan or a commitment?
Remembering Bonhoeffer
Reflecting on Luke 14:25–33, my memory flashed back to Dietrich Bonhoeffer’s work: Nachfolge published in 1937, and later translated and published in English in 1957 with the title: The Cost of Discipleship. Nachfolge was Bonhoeffer’s response to the questions: “What did Jesus mean to say to us? What is his will for us today?” Drawing on the Sermon on the Mount (cf. Matt 5:1–7:29), Bonhoeffer provides an inspiring reading of the dichotomy between what he classifies as “cheap grace” and “costly grace.” Cheap grace, according to him, “is the grace we bestow on ourselves…grace without discipleship.” On the other hand, “costly grace is the Gospel which must be sought again and again and again, the gift which must be asked for, the door at which a man must knock. Such grace is costly because it calls us to follow, and it is grace because it calls us to follow Jesus Christ. It is costly because it costs a man his life, and it is grace because it gives a man the only true life.” Based on this analysis, Bonhoeffer concludes that “When Christ calls a man, he bids him come and die.” Yes! “Unless a grain of wheat falls to the ground and dies, it remains just a grain of wheat; but if it dies, it produces much fruit” (John 12:24). Dying with Jesus means resurrecting with him. Discipleship is not an affirmation of faith. It is action. It is faith put into action – functional and practical faith (cf. Jas 2:17).
The meaning of discipleship
Generally, Dictionaries have difficulty defining discipleship. While some attempt resolving this difficulty by providing the meanings of disciple, others present it as the state of being a disciple or follower in doctrines and precepts. Personally, this definition does not portray the Scriptural notion of discipleship. Discipleship does not consist in following doctrines and/or precepts. It is not the capacity to formulate philosophical and theological treatises on faith and on following Jesus. Discipleship is not the test of oratorical ability.
In his request to his would-be-followers, Jesus uses the expressions deute opisō mou (cf. Matt 4:19; Mark 1:17) and akolouthei moi (cf. Luke 5:27). Deute is an adverb functioning as verb. When accompanied by an imperative, it means come immediately! (cf. Matt 21:38; 22:4). When followed by the preposition opisō, it means come after, follow. In calling the disciples, Jesus adopts deute in the imperative aorist accompanied by opisō mou. Such combination expresses the theological force of the call that none of those called ever opposed or resisted it (cf. Matt 4:20; Mark 1:18.20; Luke 5:11.28).
Ordinarily, akoloutheō could mean come after in reference to an individual following Jesus (cf. Mark 10:52), or go along with, accompany in reference to the crowd accompanying Jesus (cf. Matt 21:9). In our context, akoloutheō is not just an ordinary following or accompanying. It is discipleship. It is self-commitment and self-abnegation. Hence, it means to follow, go after. It is in this sense that Jesus used it and continues to use it in calling the disciples both then and now. It is a theological following. Discipleship means following behind or coming after. Bonhoeffer’s title Nachfolge (literally, Follow After) reflects the Greek deute opisō mou better than the English ‘Discipleship.’ Since the Greek imperative aorist is a command that denotes an action to be performed only once, the decision to become a disciple is a decision taken only once, and once taken, can no longer be altered. To follow someone (akoloutheō) is to come after (deute opisō mou) that person. Conversely, to come after someone is to follow that person. Discipleship as intended by Jesus is a theological following and coming after. The question what is discipleship automatically implies who is a disciple.
