This is the first of two weeks that the blog will contain the Introductory Chapter to the book in discipleship I am writing. Comments are much appreciated.
Just before the Second World War, a young German theologian, Dietrich Bonhoeffer, published a book, “The Cost of Discipleship.” [1]At the very beginning, Bonhoeffer stated his thesis in a way that was prophetic for his own life and for the course of 20th Century discipleship. “Cheap Grace,” he says, “is the deadly enemy of our Church.” [2] Bonhoeffer went on to compare “Cheap Grace” with “Costly Grace.” Costly Grace is that grace which Christ speaks of when he says, “If anyone would come after me, let him deny himself and take up his cross and follow me” (Mark 8:34). Bonhoeffer took up his own cross and followed Jesus to martyrdom near the end of the war.
After the war, Bonhoeffer’s book became famous. Like many famous books, it is often mentioned, a few of its most famous quotes find their way into sermons and religious books, but Cost of Discipleship is seldom read and even more seldom put into practice. Part of the problem is that the book was written in German, and German is a hard language to translate into English, especially for reader that prefers short sentences and simple words. The book is not easy to read or digest.
The problem of Cheap Grace and a church that dispenses it, is the message and the message of Bonhoeffer’s life. Here is how he describes “Cheap Grace:”
Cheap grace is the preaching of forgiveness without requiring repentance, baptism without church discipline, Communion without confession, absolution without personal confession. Cheap grace is grace without discipleship, grace without the cross, grace without Jesus Christ, living and incarnate. [3]
When a church, denomination, or group dispenses Cheap Grace it is dispensed like soda from a fountain at a child’s birthday party or beer from a keg at a party at a fraternity party. It costs nothing. Such preaching and such discipleship makes a mockery of what God was doing in Israel’s history, what Christ did on the cross, and what committed disciples of Christ live out each day.
Real, true grace is Costly Grace. Bonhoeffer characterized Costly Grace as like the pearl of Great Price Jesus describes in one of his parables (Matthew 13:44=46):
Costly grace is the treasure hidden in the field; for the sake of it a man will go and sell all that he has. It is the pearl of great price to buy which the merchant will sell all his goods. It is the kingly rule of Christ, for whose sake a man will pluck out the eye which causes him to stumble; it is the call of Jesus Christ at which the disciple leaves his nets and follows him.
As the saying goes, “Grace may be free, but it isn’t cheap.” The one who confesses his or her sins to God, who repents (turns away from them with all their heart, and who turns to God with everything they are and possess, this is one who has experienced True Grace. True Grace changes everything.
In a culture addicted to “Cheap Grace” and easy religion, Cost of Discipleship is hard to read. An honest reader stands condemned by almost every word. If in Bonhoeffer’s day there was a crisis of discipleship, and cheap grace was a problem for the church, the problem is exponentially greater today in the post-modern, Western church. Western churches, and perhaps most especially Protestant churches, are addicted to cheap grace.
Today, the church faces a crisis of discipleship that would have been almost unimaginable in Bonhoeffer’s day. The radical individualism of Western Culture has resulted societies in which everyone and anyone decides for him or herself what they will believe and not believe and how they will and will not act. [4] In such a culture, it is not surprising that many people deny by word or deed those parts of the Gospel which they find difficult to obey or hard to understand. The tremendous growth of media ministries has not helped the problem. When there is a lot of money to be made watering down the Gospel, it is not surprising that some people do. Further, it is in the nature of discipleship that it cannot be accomplished sitting on a couch listening to a televangelist. One must get up and follow Jesus. Grace requires a change of life and action in response to its power. It requires participation in a community of faith within which a person can learn and see modeled the Christian life.
The Command To Make Disciples
Jesus gave the Church a commission: “Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age” (Matthew 28:19-20, emphasis added). Making disciples is God’s supreme goal Christ set for believers and for the church. Making disciples involves being a good disciple yourself, going to where people are, helping them enter the life-transforming fellowship of the Father, the Son, and the Holy Spirit, teaching them the things of God, and helping them respond to God’s grace by live a life pleasing to God. Discipleship is not something for a few incredibly dedicated believers to do while everyone else watches and listens. It is for every Christian to be and do.
The Greek word we translate “disciple” refers to one who learns from another person. As Christians, we learn about God and wise living from the Bible, from our personal relationship with God in Christ, from teachers, and from fellow Christians. However, Christian discipleship is not just about learning information. We believe that Jesus Christ is the “the Way, the Truth and the Life.” In other words, the key to abundant living is not an idea, but a person and a relationship with that Person in which we become transformed to be more like that person who is the Way, the Truth, and the Life. Because being a disciple involves being in a relationship with a person, we must believe in that person and spend time in fellowship with that person. Being a disciple is like being a professional athlete or a physicist. A person who admires professional athletes or physicists, but who never enters into a relationship of learning and emulation with one, is not a disciple. At most, they are a fan or admirer.
Christians do our best and live wisely and well when we simply emulate Jesus Christ. It is not enough for us to proclaim that we believe in Christ or to bring people to declare their belief that Jesus Christ was the Son of God and died for their sins. To be a disciple is to become more like Christ daily and help others become more like Christ. In particular, we must be willing and able to help people live with the same integrity and love that characterized Jesus when he ministered to his disciples and the people of Israel. This means that we incorporate into our lives the same divine wisdom and steadfast love that characterized Jesus of Nazareth. This is the result of Costly Grace.
The modern world, from which we are now emerging, was characterized by and abstract understanding of knowledge. In such a world knowledge can be measured by tests and by one’s ability to answer questions, write essays, and regurgitate information in various ways. Wisdom is different. To be wise is to know some information. However, more importantly, it is to apply such information and embody such information in a human life. Discipleship is a life-style, a way of life, an embodied knowledge. The test of whether we are good or bad disciples is found in how we live and what kind of people we are in the depths of our being.
The Community of Jesus
Jesus did not just preach, teach, and do signs and wonders. Jesus brought people to himself and spent his earthly ministry in a small group of people he was actively discipling. Other religious figures have written books. Jesus did not. As Lesslie Newbigin puts it, “Jesus did not write a book but formed a community.” [5] Christ chose twelve ordinary men and lived in relationship with them for his entire ministry. We believe that he also lived in close community with a larger group of men and women with whom he shared his life and teachings. Their memories of him are contained in our Gospels. It was their memories of Jesus and their time together that propelled them to carry the Good News on a continuing journey to the ends of the earth, as they understood it.
Jesus promised us that, “where two or three come together in my name, there I am with them” (Matt. 18:20). If we are to meet Jesus, a group of people (disciples) must introduce us to him. If we are to understand what it is like to be a Christian, we must be mentored by people who are further along the path of discipleship that we are. If we are to learn of Jesus, we must spend time with his people as a part of his community. We must see what it means to be a Christian lived out in the lives of others. This means that we need to be a part of a fellowship that is trying to spend time with God in Christ. One way we do this is when we become part of a group of people who are seeking to follow Jesus, who is the Way, the Truth, and the Life. Those who try to follow Christ alone, without belonging to his fellowship and without accountability for their life of discipleship, inevitably fall short or fail.
The way the early church grew was by reproducing who Jesus was and what Jesus had done while he was with his disciples. The book of Acts is largely the story of how, by the power of the Holy Spirit, Peter, Paul, and the other disciples lived as Jesus lived, doing what Jesus had done and facing the same opposition Jesus faced. This is important to us. The best and most authentic way for the Kingdom of God to grow in our communities and around the world is by ordinary men and women bringing people to Christ, growing in discipleship together, calling people into authentic community, training new believers “to obey all Christ commanded,” and continually reproducing this process through generations of people.
To be continued!
Copyright 2017, G. Christopher Scruggs, All Rights Reserved
[1] Dietrich Bonhoeffer, The Cost of Discipleship Rev. Ed. (New York, NY: Collier Books, 1963).
[2] Id, at 45.
[3] Id, at 47.
[4] See, Peter Berger, The Heretical Imperative (Garden City, NY: Anchor Press, 1979).
[5] Lesslie Newbigin, The Gospel in a Pluralistic Society (Grand Rapids, MI: Wm. B. Eardmans, 1989), 95, 227.