I therefore, the prisoner in the Lord, beg you to lead a life worthy of the calling to which you have been called, with all humility and gentleness, with patience, bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace. There is one body and one Spirit, just as you were called to the one hope of your calling, one Lord, one faith, one baptism, one God and Father of all, who is above all and through all and in all. Ephesians 4:1-6

Every human idealized image that is brought into the Christian community is a hindrance to genuine community and must be broken up so that genuine community can survive. Those who love their dream of a Christian community more than the Christian community itself become destroyers of that Christian community even though their personal intentions may be ever so honest, earnest, and sacrificial…

Those who dream of this idealized community demand that it be fulfilled by God, by others, and by themselves. They enter the community of Christians with their demands, set up their own law, and judge one another and even God accordingly…

Because God already has laid the only foundation of our community, because God has united us in one body with other Christians in Jesus Christ long before we entered into common life with them, we enter into that life together with other Christians, not as those who make demands, but as those who thankfully receive. We thank God for what God has done for us. We thank God for giving us other Christians who live by God’s call, forgiveness, and promise. We do not complain about what God does not give us; rather we are thankful for what God does give us daily. DIETRICH BONHOEFFER

Do You See Me?

I wonder whether, when teachers of the law first signed up as young men to devote themselves to a life of service, they had warm hearts for God and others. Weren’t they in fact motivated by love? But over time something happened. All their learning about Scripture filled them with pride. All their efforts at obedience filled them with disdain for the less devout. All their giftedness filled them with impatience toward those who were weaker. All their spiritual power filled them with contempt for the weak. And they became as enslaved by a cold heart as an addict can become enslaved by crack cocaine.

“Sins of the spirit” have less to do with our biology than with our souls. They have names like pride, arrogance, self-righteousness, and judgmentalism. They are generally not as colorful as sins of the flesh. They don’t provoke nearly as much gossip—perhaps because gossip is itself a sin of the spirit. Rarely does a church exercise discipline over one of these sins. If you hear of a pastor having to leave a church for “moral reasons,” you can be pretty sure it’s not pride. Churches in our day are not usually scandalized by sins like arrogance or self-righteousness.

The New Testament tells a striking number of stories that involve the triad of a “sinner of the flesh,” a “sinner of the spirit,” and Jesus. There is the story of the Pharisee and the sinful woman who anointed Jesus’ feet, of the Pharisee and the tax collector, of the prodigal son and his older brother, and—yes of the religious leaders versus the woman caught in adultery.

In all these stories, the people guilty of the “sins of the flesh” knew they were in big trouble. They also saw Jesus as a person they could run to. They finally came home.
In all these stories, the people guilty of pride and arrogance were also blind. They thought it was possible to love God and despise people. They actually thought they were paragons of spiritual maturity because they avoided sins of the flesh. They had no idea that their sin crippled their ability to love—which makes sins of the spirit the most dangerous and destructive sins of all. 

What is so insidious about the sins of the spirit is that the carriers don’t have a clue. At least with sins of the flesh, you find out you have messed up. With the sins of the spirit, you may not even know. You just walk through life with a stone in your hand:

• Judgmental thoughts
• A superior attitude
• Impatient words
• Bitter resentments
• Little room for love

People stand around you—trembling in brokenness, guilt, fear, lost-ness—but you’re so caught up in your own self-righteousness you don’t even see them. Or worse yet, you see them and are not moved. You don’t even notice—you’re not in the life-saving business anymore.

Has the time you have walked with the Lord made you more obedient to his command to love God with all your heart... and your neighbor as yourself?

© 2014 by Zondervan. From 'Everybody's Normal Till You Get To Know Them' , John Ortberg 

Seven Principles of Biblical Discipleship

 Dr. David A. DeWitt

• What is and what is not biblical discipleship?

• What must I do in order to disciple someone?

• What must I become if I am to be a disciplemaker?

Biblical discipleship is the act of one person intentionally impacting the life of some other person in the direction of Christlikeness (2 Timothy 2:2).

So biblical discipleship is:

 Intentional --Discipleship is not simply someone learning about Christ. It is not accidental. It’s intentional. It is not a function of the learning of the learner but of the teaching of the teacher. Someone must intend to do it.

Impacting --Discipleship has not happened because a student is excited about or impressed by a teacher. Discipleship brings about a change in virtues, values, beliefs, and lifestyle.

Personal --Discipleship is not covering material. Neither is it being part of a group (a class, congregation, family, etc.). Discipleship is one person dealing with another person personally.

Christlike --Discipleship is not just a mentee modeling a mentor. The modeling must be moving in the direction of Christlikeness.

Seven Principles

(1) Biblical discipleship is incarnational.

Incarnational means in-the-flesh. (“Carnation” means “flesh.” For example, chile-con-carne means chile with flesh. “Carnal” desires are fleshly desires, etc.) In-the-fleshness is what God used to reveal Himself to us in the person of Jesus Christ (John 1:14 and 1 John 1:1). Christ’s apostles continued the incarnational approach. Paul reviews his ministry with the Thessalonians by comparing himself to a nursing mother tenderly caring for her own children, and giving them not only the Gospel but his own life (1 Thessalonians 2:7-8). So biblical discipleship is done in the flesh. It cannot be done via books or

tapes or TV or speakers in auditoriums. All of these things may be useful, but discipleship is being there.

(2) Biblical discipleship is reproductive. Being productive is not a goal of biblical discipleship. Businessmen, sportsmen, professionals, even pastors and evangelists, are usually considered productive when they accomplish a quantitative goal. Biblical discipleship, however, emphasizes:

 (a) Multiplication, not addition

 (b) Quality, not quantity

 (c) The potential people have, not the positions they hold

(See Matthew 28:18-20; 1 Corinthians 1:11; 1 Thessalonians 1:6-8.)

Consider the impact of a lifestyle of discipleship:

 In one year, an evangelist reaching 1000 people a day would reach 365,000 people. Someone discipling one person a year, who reproduces that with one other person a year, would reach two people.

In ten years, an evangelist reaching 1000 people a day would reach 3,650,000 people. Someone discipling one person a year, who reproduces that with one other person a year, would reach 1,024 people.

In 25 years, an evangelist reaching 1000 people a day would reach 9,125,000 people. Someone discipling one person a year, who reproduces that with one other person a year, would reach 33,554,423 people.

(3) Biblical discipleship invites personal discovery. A disciple has to discover truth for himself. The discipler’s job, then, is to present truth that must be self-discovered. Jesus often presented things in such a way that people had to look beyond the obvious and make the effort to discover what He

meant.

• In John 2 He threw the money changers out of the Temple. When challenged about it, He said, destroy this Temple and in three days I will raise it up (verse 19). He was referring to His own bodily resurrection, but understanding that was not easy.

• In John 3 Jesus required Nicodemus to discover what it meant to be born again (verse 7).

• In John 4 the woman at the well had to discover what He meant by living water (verse 10).

• In John 6 the disciples had to discover what it meant to eat His flesh and drink His blood (verse 53).

Discipleship was never simply a matter of parroting back answers or learning a program. It required a faith and focus that led to self-discovery.

(4) Biblical discipleship reasons, persuades, and gives evidence.

• Discipleship is not based on mysticism, emotions, or blind faith.

• Through Isaiah God told Israel, Come now, and let us reason together (Isaiah 1:18).

• Concerning Paul’s discipleship, we read that he was reasoning in the synagogue every Sabbath and trying to persuade Jews and Greeks (Acts 18:4).

• We also read that Paul reasoned with them from the Scriptures, explaining and giving evidence that the Christ had to suffer and rise again from the dead (Acts 17:2-4). (See also Acts 19:8-10; 28:23-24.)

(5) Biblical discipleship counts the cost. One of the differences between discipleship and mentoring is the cost involved. Jesus said, if anyone comes to Me; first sit down and calculate the cost (Luke 14:26-28). In this passage Jesus gave us two costs to count:

• The first is the cost concerning others. He said we must “hate” our family and those close to us. Hate is not the opposite of love: apathy is. Rather, it is a choice which prioritizes one over the other (Malachi 1:2-4).

• The second cost has to do with ourselves. Jesus said we must hate our own lives (Luke 14:26) and lose ourselves for His sake (Matthew 10:39; see also Ephesians 5:29).

(6) Biblical discipleship is giving. God loves extravagance and hates stinginess (Luke 6:38). Discipleship is extravagant giving, which involves laying down our lives for others (John 15:13). It is an act of love, and love always results in giving of the sort that expects nothing in return (John 3:16; Ephesians 5:25). One of the greatest challenges for maturity in life is to learn how to become a giver (of time,

talent, resources, etc., not just money).

(7) Biblical discipleship has an eternal perspective. Let’s look at the example of Jesus Christ again (1 Corinthians 11:1), this time from John 5:

He pointed people only toward God (verse 19).

He did only what God was doing (verse 20).

He sought only God’s will (verse 30).

He judged only with God’s judgment (verse 30)

“You are the salt of the earth; but if salt has lost its taste, how can its saltiness be restored? It is no longer good for anything, but is thrown out and trampled under foot.” Mathew 5:13

“You are the salt”․ Not “You should be the salt”! The disciples are given no choice whether they want to be salt or not. No appeal is made to them to become the salt of the earth. Rather they just are salt whether they want to be or not, by the power of the call which has reached them. You are the salt․ Not “you have the salt.” It would diminish the meaning to equate the disciples’ message with salt, as the reformers did. What is meant is their whole existence, to the extent that it is newly grounded in Christ’s call to discipleship, that existence of which the Beatitudes speak. All those who follow Jesus’ call to discipleship are made by that call to be the salt of the earth in their whole existence.

DIETRICH BONHOEFFER

“Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven.” Mathew 5:10

This does not refer to God’s righteousness, but to suffering for the sake of a righteous cause, suffering because of the righteous judgment and action of Jesus’ disciples. In judgment and action those who follow Jesus will be different from the world in renouncing their property, happiness, rights, righteousness, honor, and violence. They will be offensive to the world. That is why the disciples will be persecuted for righteousness’ sake. Not recognition, but rejection will be their reward from the world for their word and deed. It is important that Jesus calls his disciples blessed, not only when they directly confess his name, but also when they suffer for a just cause.          DIETRICH BONHOEFFER

Satan attacked Job's motives, saying that Job was blameless and had integrity only because he had no reason to turn against God. Satan wanted to prove that Job worshiped God not out of love but because God had given him so much. Satan accurately analyzed why many people trust God. They are fair-weather believers, following God only when everything is going well or for what they can get. Adversity destroys this kind of superficial faith. But adversity strengthens real faith by causing believers to dig their roots deeper into God in order to withstand storms. How deep does your faith go? Put the roots of your faith down deep into God so that you can withstand any storm you may face. Job 1:9 & 10 

 (Life Application Study Bible)

These people without possessions, these strangers, these powerless, these sinners, these followers of Jesus live with him now also in the renunciation of their own dignity, for they are merciful. As if their own need and lack were not enough, they share in other people’s need, debasement, and guilt. They have an irresistible love for the lowly, the sick, for those who are in misery, for those who are demeaned and abased, for those who suffer injustice and are rejected, for everyone in pain and anxiety. They seek out all those who have fallen into sin and guilt. No need is too great, no sin too dreadful for mercy to reach. The merciful give their own honor to those who have fallen into shame and take that shame unto themselves. They may be found in the company of tax collectors and sinners and willingly bear the shame of their fellowship. Disciples give away anyone’s greatest possession, their own dignity and honor, and show mercy. They know only one dignity and honor, the mercy of their Lord, which is their only source of life.

Dietrich Bonhoeffer

Disciples live with not only renouncing their own rights, but even renouncing their own righteousness. They get no credit themselves for what they do and sacrifice.

The only righteousness they can have is in hungering and thirsting for it. They will have neither their own righteousness nor God’s righteousness on earth. At all times they look forward to God’s future righteousness, but they cannot bring it about by themselves. Those who follow Jesus will be hungry and thirsty along the way. They are filled with longing for forgiveness of all sins and for complete renewal; they long for the renewal of the earth and for God’s perfect justice.     DIETRICH BONHOEFFER

Every additional Beatitude deepens the breach between the disciples and the people. The disciples’ call becomes more and more visible. Those who mourn are those who are prepared to renounce and live without everything the world calls happiness and peace. They are those who cannot be brought into accord with the world, who cannot conform to the world. They mourn over the world, its guilt, its fate, and its happiness…. No one understands people better than Jesus’ community. No one loves people more than Jesus’ disciples․that is why they stand apart, why they mourn; it is meaningful and lovely that Luther translates the Greek word for what is blessed with “to bear suffering.” The important part is the bearing. The community of disciples does not shake off suffering, as if they had nothing to do with it. Instead they bear it. In doing so, they give witness to their connection with the people around them. At the same time this indicates that they do not arbitrarily seek suffering, that they do not withdraw into willful contempt for the world. Instead, they bear what is laid upon them and what happens to them in discipleship for the sake of Jesus Christ. Finally, disciples will not be weakened by suffering, worn down, and embittered until they are broken. Instead, they bear suffering, by the power of him who supports them. The disciples bear the suffering laid on them only by the power of him who bears all suffering on the cross. As bearers of suffering, they stand in communion with the Crucified. They stand as strangers in the power of him who was so alien to the world that it crucified him.      DIETRICH BONHOEFFER

In I Corinthians 11:1 the apostle Paul urges us to be imitators of God, our heavenly Father. But how are we to imitate a God we cannot see? Are we to dress like Jesus’ dressed, or does this admonition go much deeper?

What’s at the Core

Quite simply, the goal of every Christian is to become more Christlike—after all, the very word “Christian” denotes “a Christ follower.” Paul tells us, “Therefore be imitators of God as dear children” (Eph. 5:1). We should heed his exhortation and earnestly desire to be like Jesus in every way. Paul also writes, “Imitate me, just as I also imitate Christ” (1 Cor. 11:1). When I think about this, I wonder exactly what Paul meant by “imitate.” Does this mean that we should wear the same style toga and sandals that Jesus wore? Does this mean we should only eat kosher foods?

Probably not.

In fact, I think it is obvious that Paul is speaking about following Jesus’ example in terms of his mission, values, motivation, priorities, thinking, teaching, and attitude. In other words, being imitators of Christ is something that stems from the inner core of our being. This occurs when who we are on the inside begins to be transformed as we become more like him and have his heart and mind. The internal change in turn is reflected in the way we speak, think, and act.

The crucial component we need to understand is that imitating Christ begins with developing a strong spiritual core. If we simply try to imitate Christ’s external behavior—being kind, compassionate, and merciful without strengthening our spiritual core—then we risk missing out on the very process that makes us Christlike. We end up acting like a Christian sometimes, but not truly being a Christian at all times.

Think about Jesus: His actions stemmed from who he was. Thedoing part flowed naturally from Jesus being authentically Jesus. This being stemmed from his spiritual core. In other words, Jesus did not try to act like anything he was not. Therefore, if we are to be imitators of Christ, we need to stop trying to act like Christians (external actions) and instead focus on being a Christian at our core (internal transformation). When this becomes our focus, we will discover that it’s not difficult to act like a Christian, because we simply will be one. Period.

Point to Ponder

It’s easy to act like a Christian when you are at church. But who are you for the rest of the week? Has your encounter with Christ transformed you at your core? Do you know that God wants to be actively involved in every aspect of your life?      CHRISTINE CAINE  

Do not worry! Earthly goods deceive the human heart into believing that they give it security and freedom from worry. But in truth, they are what cause anxiety. The heart which clings to goods receives with them the choking burden of worry. Worry collects treasures, and treasures produce more worries. We desire to secure our lives with earthly goods; we want our worrying to make us worry-free, but the truth is the opposite. The chains which bind us to earthly goods, the clutches which hold the goods tight, are themselves worries.

Abuse of earthly goods consists of using them as a security for the next day. Worry is always directed toward tomorrow. But the goods are intended only for today in the strictest sense. It is our securing things for tomorrow which makes us so insecure today. It is enough that each day should have its own troubles. Only those who put tomorrow completely into God’s hand and receive fully today what they need for their lives are really secure. Receiving daily liberates me from tomorrow. DIETRICH BONHOEFFER