The Cost of Discipleship

The role of disciples as the “salt of the earth” and “light of the world”—metaphors that emphasize their crucial responsibility both to society and in spiritual matters—are not optional; disciples are salt and light by virtue of their calling. They serve as the highest good, sustaining the world even as they are cast out by it. Their mission is to fulfill the function of salt, maintaining its “cleansing and savouring properties” (116), and light, illuminating the world with their good works, which are actually manifestations of their poverty, meekness, and other virtues born of following Christ.

A disciple’s entire existence, “grounded anew in the call of Christ” (116), becomes the medium through which they act as salt and light. To fail in this mission is not only to fail oneself but also to fail the world that relies on their preserving and enlightening function. The chapter also warns of the peril of losing one’s “savour,” becoming good for nothing but to be cast out. This mission involves visible community action, not an “invisible” or conformist existence. The discourse makes it clear that these good works are not for the glorification of the disciples but for glorifying God. They are visible signs of an underlying commitment to Jesus Christ, an illumination coming from the light of the Resurrection. Therefore, being the salt and light of the world is not a responsibility to be taken lightly; it’s a divine mandate that sustains both spiritual and earthly realms.

In discussing the complexities of law and discipleship, the focus is on the tension between Jesus’s teachings and the Old Testament law. Jesus is the embodiment of the law, fulfilling it in perfect communion with God. Jesus didn’t come to abolish the law but to fulfill it, thereby reinforcing its validity. The disciples, however, are in a unique position; they owe their allegiance to Jesus, and because of this, they are also bound to the law. The dilemma arises in identifying the final authority between Christ and the law. Yet, Jesus and the law are not in conflict; true discipleship entails adherence to both. The law isn’t replaced but is fully realized through Jesus, who alone lives in perfect communion with God.

Discipleship demands a “better righteousness,” which doesn’t just involve rote following of the law but a deeper, more personal communion with God, made possible through Jesus. This righteousness is not an achievement but a gift received through the call to follow Jesus. The disciples’ righteousness exceeds that of the Pharisees not in its observance of the law per se but because it is grounded in a relationship with Jesus. Thus, discipleship means both adherence to Jesus and, through Him, adherence to the law, realized not just in teaching but in doing, embodying an active faith in the righteousness of Christ.

The focus is on the deep ethical and spiritual implications of anger and hostility toward one’s “brother,” which is understood in a broader sense beyond religious or blood relations. While the law forbids murder, it is argued that anger is also a form of violence; it “refuses to let him live and aims at his destruction” (127). Even casual angry words like “Raca” or deliberate insults are deemed attacks on another’s dignity, disrupting one’s relationship with the individual and God. This interpretation is rooted in the conviction that Christ, as the Giver and Fulfiller of the law, demands a higher standard of love and reconciliation: “If therefore thou art offering thy gift at the altar, and there rememberest that thy brother hath aught against thee, leave there thy gift before the altar, and go thy way, first be reconciled to thy brother, and then come and offer thy gift” (126). Worship is incomplete and unacceptable if one holds contempt for others; it becomes “an idol” rather than an act of true faith. There is an urgency to reconcile: “The hour is coming when we shall meet the judge face to face, and then it will be too late” (129), and it is concluded that service to one’s brother is service to God, echoing the indivisibility of love for God and love for one’s neighbor.

Adherence to Jesus means a life of self-renunciation and strict discipline, even in matters of lust and desire. Desire not guided by love is considered an obstacle to following Jesus. It’s stated, “Even momentary desire is a barrier to the following of Jesus” (131), emphasizing that short-lived cravings can have eternal consequences, pulling individuals away from their spiritual path and toward sin. The discussion also brings attention to the sanctity of marriage. Divorce, except in cases of infidelity, is frowned upon as it leads to adultery. Marriage in Christian life is marked by discipline and self-denial and is intended to be indissoluble. Celibacy is an equally respected path, focusing on chastity in marital and celibate lives. Both body and soul belong to Christ and should be used to glorify Him, not to commit sin. Therefore, lust is not merely an act but an attitude of unbelief and lack of discipline, making it essential to cast away anything that fosters this to maintain a true discipleship.

The concept of truthfulness, especially in the realm of swearing oaths, has elicited varying interpretations. While oaths serve as a safeguard against lying, their very existence indicates the prevalence of untruthfulness. In this context, the aim is not merely to prohibit oaths but to cultivate a culture of complete truthfulness. The sentiment, “Let your speech be Yea, yea; Nay, nay” (135) underscores the idea that if individuals are always truthful, there’s no need for additional confirmations like oaths.         

The aspiration for total truthfulness is tied to the notion of discipleship. Being completely truthful means not hiding any sin, which is possible only when one is in a fully revealed relationship with a higher moral authority. Living in such a state of complete openness and truthfulness removes the necessity for oaths. This isn’t about disallowing oaths but aiming for a life so transparent and truthful that the need for oaths becomes obsolete. Therefore, any untruthfulness disrupts genuine fellowship, while complete openness and honesty establish a true sense of community and brotherhood.

In the Christian doctrine, the concepts of revenge and justice undergo a significant transformation, as illustrated by the New Testament teaching of “[r]esist not him that is evil” (140). This radical perspective doesn’t negate Old Testament laws like “an eye for an eye” but rather fulfills them by pushing the boundaries of justice to include transformative justice based on non-resistance. The law is seen as a unified entity, emphasizing that each aspect of it must be fully honored.

The idea of non-resistance extends beyond individual conduct to have implications for the Church as a whole. Unlike historical Israel, which had both religious and political roles, the Church is a spiritual community bound exclusively to Christ and is not anchored in worldly politics or possessions. By practicing non-resistance to evil, the community not only defuses the power of evil but also challenges the perpetrator to confront their own actions. This patient endurance transforms the evil into a “spent force,” nullifying its impact over time. This approach to justice and non-resistance isn’t a universal blueprint for secular governance; instead, it’s a form of discipleship rooted in the crucifixion, a demonstration of suffering love that has the power to transform evil. It’s worth noting that these principles apply across all aspects of life, both personal and official, requiring an undivided commitment to the teachings.

Love, in its most profound form, is an all-encompassing embrace that includes friends, family, and enemies. This radical idea challenges conventional wisdom, which tends to limit love to those already close to us. Loving your enemies is not a sign of weakness but rather an expression of extraordinary strength, modeled after Jesus Christ, who loved unconditionally even as he was being crucified. This love goes beyond any social or religious barriers and includes personal and political enemies. Moreover, it’s not passive; it actively seeks to transform hostility into a shared human experience under the grace of God. It involves a willful commitment manifested through unwavering obedience to the teachings of Christ.

The nature of this extraordinary love finds its apex in the symbol of the Cross, representing the highest level of love and sacrifice. Christians are encouraged to live out this type of love, especially as they may face increasing challenges and even persecution. Such love enables them to rise above worldly concerns, embodying a “better righteousness” that transcends mere social or legal standards. This love, called “extraordinary,” goes beyond what is naturally expected and becomes a living reality through those who follow Christ. It’s a type of love that is transformative, turning adversaries into companions in the journey of life, and it is considered the ultimate Christian virtue.