The How-To of Discipleship

For several years, I taught at a public school. As you can imagine, it's assumed that Christianity--and God for that matter--is not terribly welcome there. Many of us can spot the irony in this, self-righteous individuals telling an omnipotent and omnipresent being that He "cannot" do what He wants and be where He wants to be is about as sensible as trying to lift yourself by your own coat collar. Nevertheless, in one of these "we think we can make it God-free" zones, I had made friends with a fellow Christian who I'd go get a beer with about every other Friday afternoon after work.

Sociologically speaking, friendships generally develop slowly over a period of time, but the conversations over a beer quickly shifted from how did "so-and-so" behave today to do you think Balaam's donkey really talked to him, or which prophetic references to Christ in the Old Testament do you find the most interesting. We began constantly re-evaluating our purpose(s) for being there, and he recommended I read Dietrich Bonhoeffer's book. It took me a couple more years to finally get around to it. Although the wait wasn't overly anticipated, I was happy to pick up another philosophical look at our purpose here, not only as teachers, but as disciples of Christ and more-specifically, how our calling fit into the nature of discipleship. Unfortunately, neither one of us teach at a public school anymore, and so, I always fear if the conclusions I arrived at after reading this book would be the same if I were still teaching there. Either way, here are a few ideas that Bonhoeffer presents that I found essential to discuss:

1. Cheap Grace vs. Costly Grace. - Bonhoeffer presents the nature of grace in regard to how it impacts not only our ability to be disciples, but how it impacts the "church," that is, the community of believers who are called to literally die for Christ in Bonhoeffer's understanding of what true discipleship is: martyrdom for Christ. Cheap grace means "the justification of sin without the justification of the sinner" (Bonhoeffer 43). In other words, we can do as we please, because God's grace saves us. Bonhoeffer argues while although Christ's death justifies our righteousness, the justification presupposes discipleship. In Bonhoeffer's understanding, you cannot have one without the other, in that sense. To that end, if we are justified by faith, through the death of Jesus Christ, "the following of Christe is not the achievement or merit of a select few, but the command to all Christians without distinction" (Bonhoeffer 47). In order to achieve this, we must surrender every part of our life. That is, we are not to have anything superseding our commitment to sharing the gospel of Jesus Christ to others.

2. "Only those who believe obey, and only those who obey believe" (68). This

reciprocating principle builds off the previous idea in that your investment in being a disciple is relative to your belief, which can be measured by your obedience. I worry if it ultimately presents a zero sum of progress in regard to

the development of our person as a Christian, because it almost implies your

faith can't grow unless you obey, but then, if you are lacking in faith in some

way or another, you cannot then be obedient. Thinking of your faith in this

manner would suggest a lack of overall efficacy of spiritual growth when

engaging in anything you do to "build your faith" and I just don't think God

views our faith journey as a reciprocal, feedback loops. There may be a biblical argument supporting my position here. Matthew 14:31 says, "Oh you of little faith, why did you doubt?"

3. "He who loves God but hates his neighbor is a liar" (126). Bonhoeffer makes the

claim here that since Christ was the Word made flesh, we cannot separate living

our faith out with our brothers and sisters here. In that sense, we must show

our obedience by loving them, treating them with the compassion that Christ

demands of us. I thought it was powerful to link the idea that if we are then

treating anyone not worthy of the expectations set forth by Christ, we then

cannot say we love God, because we are not trying to live the way He has asked

us to.

4. "The only way to overcome evil is to let it run itself to a standstill because it does

not find the resistance it is looking for" (141). I like the existential philosophy of

this. It's inherently counter-intuitive to think this way. It implies a spiritual

intervention that we can only allow to take by yielding to it instead of the

emotions of our flesh. The Taoists have a similar principle called "Wu-wei,"

which essentially means "effortless action."

5. "Our prayers are not an entreaty to God. We are privileged to know that He

knows our needs before we ask Him" (163). Again, counter-intuitive here, and

really speaks to the idea of faith. But then it opens up the question that C.S.

Lewis poses, "Is Prayer Effective?"

6. "God will not ask us in that day whether we were good Protestants (or whatever

religion, but whether we have done His will" (193). I think this is an important

understanding I carry with me, and it helps not only motivate to try my best, but

it also creates a sense of urgency and worry because I genuinely don't want to be

on the wrong end of this. I know that nothing I do or don't do can gain me my

salvation, that was gained for me when Christ died for me on the cross, and all I

have to do is accept His gift of salvation, but I am also responsible for my

thoughts, words, and actions, and I hold myself accountable.

Those are my thoughts on this interesting book. I would recommend it if you are searching what discipleship means for you in a season of your life where you're not sure about it. It can be an encouraging view of our responsibilities and also a refreshing view on how God's grace works in our lives.