Eric Metaxas on his ten year anniversary edition of ‘Bonhoeffer: Pastor, Martyr, Prophet, Spy‘:
Bonhoeffer’s story remains so moving to me that I feel deeply humbled God allowed me the privilege of bringing it to so many readers over the years. His extraordinary life cannot help but inspire anyone who becomes familiar with it. I know because it’s changed me dramatically, and everywhere I’ve gone people who have read the book have told me the same. That’s what the lives of saints do. They reverberate through the years, shining truth and light into the future.
“That’s Not Right” Luke 13:1-5 (and 12:54-56; 13:6-9)
My first two years of Secondary School were at a Boys Boarding School. It was also in the days when kids had milk at school. We had those 1/3 pint bottles. But sometimes the bottles arrived early and so were left outside. In the summer, this is not a good thing.
I remember, during a break time, we were rebelling: The milk had turned – lumpy! There was no way I was going to drink it. And as I stood right by the crate, in what we called the ‘Milk Rebellion’ of ‘82 The Headmaster appeared. Proper Old School. Made Genghis Khan look like a fairy! Hard as nails. Dipped in starch. Hair parted like the Red Sea and socks pulled tight up to his knees! We’ll call him Donald.
He heard our squeaking and wailing and said passive-aggressively: “Is there a problem?” He stood there, picked up a bottle, punched the foil away, and gulped down the milk. We all looked on in astonishment. He wiped the lumpy bits from around his mouth and chin. And said, “Delicious, nothing wrong with that!” And walked away, like a victorious king!
My thoughts were not quite suitable for a Sunday morning in church.
“I must learn in this life to accept the fact that hunger and restlessness are part of what I am made for. To love God is not to acquire the biggest and best gratification of all but to have my whole experience of love transfigured.
Instead of the manic struggle to fill the gap in my heart, which leads to the exploitation and domination others and of my whole world, I acknowledge that I am never going to feel cosily at one with myself, all desires gratified; my longing opens out on to the horizon of the infinite God….
….[I can] however, walk with Jesus Christ in the risky territory of this world, trusting his gift and not my effort, to keep me faithful. And instead of the urge to fill the gap in my heart, that gap becomes the way in which God’s love comes alive in me: I start wanting what God wants, I come to share his will to give himself.
And so I begin to see other human beings in the light of God, to love them a bit more as he does, to long for their good as if it were mine. This, says Augustine, is how the passion for justice grows out of love for God: I stop taking it for granted that how I define what’s good for me sets the agenda for everyone else, and I learn to see that there is no good for me that doesn’t involve good for others.”
Rowan William, on St. Augustine of Hippo, in ‘Luminaries: Twenty Lives that illuminate the Christian way’ pg. 17-18
13 “You, my brothers and sisters, were called to be free. But do not use your freedom to indulge the flesh; rather, serve one another humbly in love. 14 For the entire law is fulfilled in keeping this one command: ‘Love your neighbour as yourself.’15 If you bite and devour each other, watch out or you will be destroyed by each other.
16 So I say, live by the Spirit, and you will not gratify the desires of the flesh. 17 For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other, so that you are not to do whatever you want. 18 But if you are led by the Spirit, you are not under the law.
19 The acts of the flesh are obvious: sexual immorality, impurity and debauchery; 20 idolatry and witchcraft; hatred, discord, jealousy, fits of rage, selfish ambition, dissensions, factions 21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God.
22 But the fruit of the Spirit is love, joy, peace, forbearance, kindness, goodness, faithfulness, 23 gentleness and self-control. Against such things there is no law. 24 Those who belong to Christ Jesus have crucified the flesh with its passions and desires. 25 Since we live by the Spirit, let us keep in step with the Spirit. 26 Let us not become conceited, provoking and envying each other.”
According to Gordon D. Fee, a Pentecostal theologian, the command, “Since we live by the Spirit, let us keep in step with the Spirit” (v. 25), has to do with crucifying the “flesh” not by the law, but by the Holy Spirit. The particular indulgence of the flesh that Paul has in mind here is “becoming conceited, provoking and envying each other” (v. 26) or “biting and devouring each other” (v. 15), but Paul is clearly speaking against all “the acts of the flesh” (v. 19-21 cf. v. 24).
I have spent many years in the thinking of Anthony Thiselton, and so am very interested by his views, not least on prophecy (note the spelling here!).
The best place to look for Thiselton’s views on this subject, which I regard as authoritative, is in his large commentary on 1 Corinthians: see, Anthony C. Thiselton, The First Epistle to The Corinthians (Carlisle: Paternoster, 2000). A good place to start is p. 829, which I quote in my book, Relating Faith (a free copy of which is yours on request).
In the area of discovering God’s will how do you and how should we distinguish between what we want and what God wants? Do you regard the Bible as the inspired word of God and if so how should the Bible influence our decision making?
The first thing and the last thing that Jesus said to Peter was the same—“Follow me!” The first occasion was when Peter and his brother were casting a net into the Galilean Lake. Jesus passed by and called out, “Follow me, and I will teach you to fish for men” (Mk. 1: 16-18). Peter quickly responded and became a follower of Jesus.
Throughout the preaching tours of Jesus in Palestine, Peter continued to follow. In the fishing villages, on the mountains, in the desert, by the lake—he followed and he listened. Many months later, on the night that Jesus was betrayed, Peter even declared that he would follow Jesus to prison and to death (Lk. 22:33), though as Luke makes clear, due to his fear Peter only followed at a distance (Lk. 22:54). On that same night, he eventually denied that he even knew Jesus (Lk. 22:55-62).
After Jesus had risen from the dead, he left Peter with the same command as at the beginning, “Follow me!” Peter had questioned the Lord about the future of another of the disciples, but Jesus simply said to him, “What is that to you? You must follow me!” (Jn. 21:19-22).
Finally, in later life, Peter wrote to a group of churches with this admonition: “To this you were called, because Christ suffered for you, leaving you an example that you should follow in his steps” (1 Pe. 2:21).
So, then, what does it mean to follow Jesus? Obviously, it cannot mean for us exactly the same thing that it meant to the rural people of Galilee who had Jesus physically in their midst. The call to follow Jesus must mean more than travelling around the countryside while listening to Jesus preach, for as Peter wrote to the churches in Asia Minor, Christ left us an example that we should follow in his steps, and it is apparent that he was talking about a way of life rather than a geographical route.
And so we begin with the word “disciple”. The followers of Jesus were called his disciples, and the term refers to someone who is a learner or a student. One who follows Jesus is always learning more about him, learning not only in the sense of intellectual awareness, but even more importantly, in the sense of learning to live according to the pattern which Jesus taught. This is why John wrote, “Whoever claims to live in Him must walk as Jesus walked” (1 Jn. 2:6).
In the gospels, Jesus made the call to discipleship central in his teachings. He knew that at the very core of human nature was selfishness, pride, and the desire for power. So, he taught that to follow him, one must say “no” to him or herself (Lk. 9:23-24). Those who wished to follow Jesus but still retain other loyalties could not do so (Lk. 9:57-62). In fact, even family loyalties must be sacrificed, if necessary, in order to follow Jesus (Lk. 14:25-27). The cost of discipleship is the willingness to give up everything for Jesus (Lk. 14:28-33). It is the acceptance of Jesus’ radical claims about himself, and the submission of our lives to him as the Lord of life.
The call to follow Jesus is an intense daily challenge. This is why Jesus said, “If anyone would come after me, he must … take up his cross daily and follow me” (Lk. 9:23). This brings ethics to bear: In every circumstance in life, to follow Jesus means that you ask yourself, “What would Jesus do?” When making decisions, when confronting clients, when socializing with friends, when addressing those in need—all these circumstances are to be controlled by the answer to the question, “What would Jesus do?” Sometimes, perhaps often, the answer will be acutely uncomfortable, because it will deeply conflict with our own wishes.
To a wealthy young man who claimed to have kept the ten commandments from his youth, Jesus said, “Go, sell everything you own and give it away. Then come and follow me” (Mk. 10:21). Sadly, the young man turned away. His love of wealth prevented him from following Jesus. The refusal to follow Jesus can be for many reasons. For the crowds in Galilee, it was the scandal of Jesus’ claims about himself (Jn. 6:53-66). For the Jewish leaders, it was a deep loyalty to their traditional religion (Jn. 9:13, 16, 24-29). For Judas, it was disillusionment (Mt. 26:14-16, 20-25). For yet others, it was a field or a purchase or a marriage (Lk. 14:16-24).
When Jesus calls us to follow him, he always seems to ask us to give up that thing which is most likely to draw us away from him. As someone once said, “The things that I do not understand about the sayings of Jesus are not what disturb me. What disturb me are the things that I understand all too well!”
“The things that I do not understand about the sayings of Jesus are not what disturb me. What disturb me are the things that I understand all too well!”
One might well ask with Peter, “Lord, we have left everything to follow you! What then will there be for us?” (Mt. 19:27). But Jesus replied, “No one who has left home or wife or brothers or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age, and in the age to come, eternal life” (Lk. 18:29-30).
Something should also be said about the importance of knowing the stories of Jesus.
The accounts of the teachings and actions of Jesus were the primary preaching material for the earliest Christians. While they did not have the advantage of a printed Bible, as we do today, the public reading of the gospels and the retelling of the stories of Jesus were eagerly received. Today, Christians can become familiar with the life of Jesus both by hearing and by reading, and it cannot be over-emphasised that they must learn more about Jesus. To claim to follow Jesus without any familiarity concerning his life and words is to lapse into an ambivalent subjectivism.
It would be impossible here to enumerate all of the teachings of Jesus. Nevertheless, the essence of the life to which Jesus called us can be sketched in. Jesus himself said that upon two commandments hung the entire law and prophets of the Old Testament: to love God with all one’s heart, soul, strength and mind—and to love one’s neighbour as oneself (Lk. 10:25-27). Who is one’s neighbour? It is anyone with a need (Lk. 10:29-37). Jesus was concerned about things such as forgiving people of their offenses (Mt. 6:14-15; 18:21-35) and loving those who did not love in return (Mt. 5:43-48). The sum of the life of Jesus has been aptly encapsulated by one person who said that Jesus simply “found wounds and healed them.” He was the “man for others.” He called his followers to servanthood (Jn. 13:1-17), not to power (Mt. 20:20-28). One of his final sayings on the cross was a prayer for the forgiveness of his executioners, “Father, forgive them, for they do not know what they are doing” (Lk. 23:34); and not merely his immediate executioners, but humanity as executioners.
The 1899 classic ‘Were You There When They Crucified My Lord” made famous by many, including Johnny Cash, implies, rightly, a whole human race experience, if only we will see that. This is similarly captured in the film, ‘The Passion of the Christ’ by Mel Gibson, who filmed the nails being hammered into the hands/wrists of Jesus by his own hand! So, “Father forgive them, they do not know what they are doing” is not only an immediate prayer of Jesus, but a cosmic expression of soteriological plenum. It is worth remembering that Jesus only says what the Father tells him to say; and by sheer Trinitarian logic, the Father answers the prayers of Jesus. Thus, “Father, forgive them, for they do not know what they are doing” is the prayer of the Human Christ that finds its fulfilment in the Cosmic Christ: How can it be anything else? “Behold, I am making all things new!” I’m pretty sure I know what “all” means.
Jesus simply “found wounds and healed them.”
Dietrich Bonhoeffer wrote, “When Christ calls a man, he bids him come and die.” The call to discipleship is a gracious call, but it is also a costly call. As Bonhoeffer said, “It is costly because it costs a [person] his life, and it is grace because it gives a [person] the only true life.”
So to you and me, just as to Peter and Andrew and James and John; and Tony and Bill and Sue and Margaret and Ann and John and Steve and Judith and Bonnie and Andrew and Abigail and Tania and Roger and Richard and Laura and Michael and Julie, Jesus says, “Follow me! Follow me and I will make you…”
He will (re)make you!
As St Ambrose said, “Truly a mighty remedy, that not only removed the scar of an old wound, but even cut the root and source of passion. O Faith, richer than all treasure-houses; O excellent remedy, healing our wounds and sins!”