The identity of a follower of Christ as described in Christian sacred scriptures

By Fr. Pascal Foresi

A quotation from the book of the prophet Jeremiah introduces—in an exemplary way—the theme I would like to reflect on here. It says: “This is the covenant which I will make with the house of Israel…. I will place my law within them, and write it upon their hearts; I will be their God, and they shall be my people. No longer will they have need to teach their friends and kinsmen how to know the Lord. All, from least to greatest, shall know me” (Jer 31:33-34).

I see it as an interesting description of those who, with the coming of Jesus, would be called to become his disciples. It is indicative, in fact, that the Gospels did not speak of these followers in the manner of the teachers of the time (for whom disciples were simply those who, attending their school, learned their teachings and followed them). It speaks rather of those followers of Jesus who have his law written in their hearts so that they do not need to be taught. The Teacher himself dwells within them.

To be disciples of Jesus means a profound, radical change not only in one’s mentality, in one’s thought process, in one’s culture, but also in one’s very being. It signifies that—to use a well-known expression of Paul—“You must put on that new man created in God’s image, whose justice and holiness are born of truth” (Eph 4:24). To be disciples of Jesus means, therefore, to think and act in a new way, substantially as new persons. This is the marvelous effect brought about by the sacrament of baptism: the human person truly becomes a divine person, divinized by the grace that is for him or her a perpetual source of new life.

Requirements

A passage in the Gospel of Luke describes those called to be the disciples of Jesus in an exemplary way and sets out just what is required of them. “On one occasion when a great crowd was with him, he turned to them and said: ‘If anyone comes to me without turning his back on his father and mother, his wife and his children, his brothers and sisters, indeed his very self, he cannot be my follower. Anyone who does not take up his cross and follow me cannot be my disciple. If one of you decides to build a tower, will he not first sit down and calculate the outlay to see if he has enough money to complete the project? He will do that for fear of laying the foundation and then not being able to complete the work; for all who saw it would jeer at him, saying, “that man began to build what he could not finish.” ... In the same way, none of you can be my disciple if he does not renounce all his possessions’ ’’ (Luke 14:25-33).

These words—that Jesus directs not only to the disciples of his time but to all of us—are truly very demanding. They require us “to hate,” that is, to subordinate to God in a decisive way any human affection, even the most intimate and beloved, because God must come first. Needless to say, in all of this, suffering will not be a stranger. Jesus speaks clearly about the cross that each one will personally need to carry. But this is the way to show our love for him, just as when he asks us to give up of all that we possess. Of course, he does not ask everyone to actually give up all they possess. He does, however, ask everyone to be detached from their riches and to become simple administrators of them. He asks that we use them without selfishness, putting them at the service of the family, of society and of God. And this implies not pursuing a life of luxury but rather sharing with those in need. It implies, behaving in a way that conforms to what the “new man” dictates from within, that is, to become part of that divine family united not by blood but by a bond with Jesus that is stronger than any natural bond.

A Special Type of Relationship?

Another Gospel passage underscores this concept clearly, revealing the type of relationship that is acquired when we become disciples of Jesus. “He was still addressing the crowds when his mother and his brothers appeared outside to speak with him. Someone said to him, ‘Your mother and your brothers are standing out there and they wish to speak to you.’ He said to the one who had told him, ‘Who is my mother? Who are my brothers?’ Then, extending his hand toward his disciples, he said, ‘There is my mother and my brothers. Whoever does the will of my heavenly Father is brother and sister and mother to me’ ” (Mt 12:46-56).

These words of Jesus are surprising. Definitely Mary, his mother, was his disciple, a disciple par excellence. Here, however, Jesus wishes to point out that what counts in the reign of God is the new relationship with him, one acquired through divine grace, grace that is similar to a divine blood infused in us that changes us substantially, so to speak. It is of such a nature that it causes our ensuing actions to become like those contained in the command of Jesus: “Love your enemies…. If you love those who love you, what merit is there in that? Do not tax collectors do as much? … You must be made perfect as your heavenly Father is perfect” (Mt 5:44-48). It is this—and not external practices and membership—that makes of the Christian an authentic disciple of Jesus. This is the new spirit that the ideal of unity awakens and brings to maturity in the individual.

The Gospel further relates that, among the many disciples following him, Jesus chooses some—the Twelve, the apostles —in order to consecrate them to a particular mission: to proclaim to the nations the Gospel message, to be the living columns upon which the Church will be built. But, next to these Twelve, Jesus appoints seventy-two more. These, too, were part of the circle of those who wished to live in the new spirit he revealed: being filled with God and therefore detached from everything. They, too, wished to live as members of the new family that he inaugurated, ready to actively collaborate in the advancement of his kingdom.

Preparing the Way

The Gospel page that speaks of them is unique (see Luke 10:1-22). I will go through it again, commenting on it passage by passage.

“After this, the Lord appointed a further seventy-two and sent them in pairs before him to every town and place he intended to visit.” From these first words the motive of Jesus’ choice clearly emerges. The seventy-two have the mission of going to prepare the way for him. He sends them two by two so that they can mutually comfort each other in bearing witness to the Gospel and so experience the strength of his presence when two or more are united in his name, as he himself had promised (see Mt 18:20).

Sending them, he says: “The harvest is rich but the workers are few; therefore ask the harvest-master to send workers to his harvest.” This expression, that also appears in Mt 9:37-38, is one of the most mysterious of those that the evangelists attribute to Jesus. He who is God, the Omnipotent one, the universal Redeemer, does in fact entrust the announcement and the welcoming of the good news to human intermediaries placed between mankind and God. It is remarkable that he, who could raise these intermediaries from the stones, waits for them to come, in their own time, thanks to other intermediaries who pray to God to send them. This reality merits profound meditation. God binds the coming of people devoted to proclaiming the good news, and the resulting conversion of others, to our intercession, to our prayer. It is this, and not our activism that he needs in order to be able to act and speak in the hearts of individuals. And there is more: God, who could illuminate everyone directly with his grace, wants us, when we reach Paradise, to be able to hear him say to us: “You have shared in my passion and in my glory, with me you have redeemed the world.”

As Lambs among Wolves

The text of Luke continues: “Be on your way, and remember: I am sending you as lambs in the midst of wolves.” What great mystery these words hold! Many times we too, surrounded by an arrogant and aggressive world, are tempted to defend the rights of truth using the same methods of those who offend it. This is not what Jesus asks of his disciples. His hope is that their strength in the face of wolves comes from their being like lambs.

Clearly this does not mean being imprudent, or exposing oneself to danger. Jesus himself in another passage exhorts us to be as wise as serpents and as simple as doves (see Mt 10:16). By this he means we need to be adequately prepared to carry the good news, but we must do so in a spirit of humility and meekness. Besides —as he has said—the meek will inherit the earth (see Mt 5:15), because their manner will be so disarming that they will be able to bring God to all, and so to reign.

The Gospel passage then indicates the means: “Do not carry a walking staff traveling bag; wear no sandals.” The bringing forth of the kingdom of God does not rely on human means; on the contrary, the poorer we are, the more we will be those clear channels through which God passes easily. The goods, those that are necessary, will follow as a consequence. Therefore, if those who follow Jesus wish to be true apostles, if they wish to be truly instruments capable of bringing about the kingdom of God, then they need to abandon themselves to God, trusting in him alone. This is the truest meaning of the spirit of poverty that Jesus asks of everyone, even bearing in mind each person’s particular situation.

Keep Focused

In the text some warnings follow: “Greet no one on the way.” In the culture of the time to greet someone signified not simply to turn, to him with a gesture of kindness and friendship but to stay with him, eat together, perhaps lodge with him. With those words, Jesus exhorts his disciples not to loiter on the way, not to lose the focus of their mission in going from town to town, and he continues: “On entering any house, first say, ‘Peace to this house.’ ” This simple greeting, common at that time, takes on in this context a particular richness: to bring peace into that house means to bring God there. “If there is a peaceable man there, your peace will rest on him; if not, it will come back to you.” These are words that invite the messengers of Jesus to total detachment. They will not need to do anything other than to announce his kingdom, in the certainty that everyone will welcome at the opportune moment, that which God has in mind for them. It is not a matter, therefore, of proselytizing, of almost imposing and coercing, but of following the plan of God, aware that although he uses us, in reality it is he who prepares the hearts to respond to his grace.

Hospitality and Mission

“Stay in the one house eating and drinking what they have, for the laborer is worth his wage. Do not move from house to house.” As we know, in the ancient world hospitality was something sacred. Here Jesus points out how his disciples need to be aware of it and observe it. They will need to adapt themselves to any new environment conforming with the habits, customs and culture of the place. In a word, they will need to “make themselves one” with whomever they meet. Furthermore, they will need to stay on in that house. Jesus exhorts them not to undertake a fervent but scattered proclamation of the Gospel, but rather to remain there where a person has welcomed the word of God in order to allow the seed to take root so that in turn that person becomes an apostle of the kingdom of God.

“Cure the sick there and say to them: the reign of God is at hand.” The announcement of the Kingdom needs to be preceded, if necessary, by works of charity, that is, by a concrete love that is first of all service and which, as our experience confirms, is that which makes people open to listening.

“If the people of any town you enter do not welcome you, go into its streets and say, ‘We shake the dust of this town from our feet as testimony against you.’” By this gesture, customary in his time, Jesus does not intend contempt but rather wishes it to be an exhortation of his definitive love for those to whom the announcement has been made so that they will not reject the immense grace given to them. But even if this should happen, it will not stop the disciples who will move on elsewhere in their work of preparing the way.

“He who hears you, hears me. He who rejects you, rejects me. And he who rejects me, rejects him who sent me.” These are powerful, intimidating words. In welcoming any man or woman, we welcome Jesus, but in welcoming the one who is his messenger, we welcome Jesus in a particular way. And the one who welcomes Jesus welcomes the One who sent him, the Father, God. Similarly, the one who rejects the apostle rejects God.

Joyful Return

“The seventy-two,” Luke concludes, “returned in jubilation.” The joy comes from having seen miracles of grace take place. “Master, even the demons are subject to us in your name.” Jesus confirms it: the more the reign of God advances, the more Satan is driven away. Yet, he adds, it is not even dominion over the Evil One that counts most. “Rejoice rather that your names are inscribed in heaven.” In antiquity one’s name was synonymous with the person, with the essence of his or her being. It expressed the reality of the person. The names of the disciples inscribed in heaven meant that they were part of the reign of God, that they were children of God. That is what matters most.

“At that moment Jesus rejoiced in the Holy Spirit.” How wonderful it is to imagine Jesus’ happiness at seeing that his disciples, though neither well educated nor particularly astute, have recognized in him the coming of the reign of God and are now part of bringing it about. He rejoices at seeing the reaction to God’s grace, the presence of the wisdom of God who is carrying out his plan of love in the world, turning its values upside down. The rejoicing becomes an outpouring of praise to the Father who has revealed to the simple of heart and to the little ones his plan of salvation: “I offer you praise, O Father, Lord of heaven and earth, because what you have hidden from the learned and the clever you have revealed to the merest children. Yes, Father, you have graciously willed it so.”

Fr. Pascal Foresi, co-founder of the Focolare Movement, has a Masters in Theology from the Pontifical Lateran University and a Masters in Philosophy and Theology from the Pontifical Gregorian University. Author of several books, he has been a contributing editor of Cittá Nuova ( Living City’s parent magazine) since 1967. More articles by Foresi can be found in New Humanity Review n. 6-7-10 and in Living City Nov. and Dec. 2004.