Discipleship is not a broadly popular concept in Christianity. The word conjours up images of aggressive evangelization techniques, or of Christians who befriend non-Christians solely because of an agenda to disciple them. "I think friendship should be about sharing your life with others," discipleship's detractors say, "not seeking friendship just so you can change someone."
Discipleship's defenders often refer back to scripture, with the emphasis on discipleship in Jesus' Great Commission, Jesus' own ministry to his disciples and in the relationship between Paul and Timothy. Robert Coleman's book, The Master Plan of Discipleship, is an excellent source for this reading of scripture.
However, this defense of discipleship doesn't really address the concerns just mentioned. Those who support discipleship in congregations across America, and there are some in most churches, usually respond inadequately to these legitimate concerns. This series of posts is meant to equip people with another answer, one rooted in the history of theological thought.
This question, like most questions of Christian living and beliefs, is not a new question. Thoughtful people have worked through and written about this issue in each of the past 25 centuries. It is central in this history of theological thought. C.S. Lewis writes as much in his book, The Four Loves...
Very few modern people think Friendship a love of comparable value or even a love at all. I cannot remember that any poem since In Memoriam, or any novel, has celebrated it. Tristan and Isolde, Antony and Cleopatra, Romeo and Juliet, have innumerable counterparts in modern literature: David and Jonathod, Pylades and Orestes, Roland and Oliver, Amis and Amile, have not. To the Ancients, Friendship seemed the happiest and most fully human of all loves; the crown of life and the school of virtue. The modern world, in comparison, ignores it. We admit of course that besides a wife and family a man needs a few 'friends'. But the very tone of the admission, and the sort of acquaintanceships which those who make it would describe as 'friendships', show clearly that what they are talking about has very little to do with that Philia which Aristotle classified among the virtues or that Amicitia on which Cicero wrote a book. It is something quite marginal; not a main course in life's banquet; a diversion; something that fills up the chinks of one's time. How has this come about?"
I think there are various reasons why this has come about. The implications for discipleship are significant. If the state of modern friendship is as Lewis describes, then can we rely on the modern institution of friendship for the transfer of knowledge about the most sensitive and spiritual issues in life? Probably not. Discipleship, in this case, is not in opposition to friendship. Rather, discipleship is much more like friendship in the ancient world than is modern friendship like ancient friendship. More on the sorry state of friendship in our world in Part II.
the institution of friendship in the modern world (or lack thereof) is perhaps the closest thing to friendship of the ancient world, and it still is the most influential relationship for people in their decision making, and who they go to in their time of need.. the relationships of discipleship, friendship, community, spiritual formation, and so on, are much more closely related than our modern world's compartementalizing has isolated them, and that is a big part of what has torn it all apart, and sapped it from transformative powers..
Posted by: djchuang | June 26, 2004 at 07:14 PM
In my studies, I found it constructive to compare and contrast the concept of justice to friendship. Anyone who has experienced injustice, is pleased when a dispute they have is settled justly. Justice is rarely recognized as the standard that strangers appeal to in settling differences. And we perpetuate this by glorifying justice. But in friendships, there is no need for justice because--at least by Aristotle's definition--the friend is another I and what is given to the friend always benefits the giver more than the recipient. This is because virtue is the highest good.
In the context of discipleship, we should be reminded that Jesus never said he died for his disciples but rather for his friends. Discipleship is the effect of the personal relationship Jesus had with his friends.
I find it interesting to contemplate the idea put forth in the middle ages that man's good is to have friendship with God as evidenced by Jesus' life. It's difficult to imagine anyone who has never had a good friendship understanding fully how great this gift is. And residually, it's diffult to imagine someone who doesnt understand friendship...to understand the lessor concept of justice.
It would be better if people held protest marches for friendship rather than justice since it provides both.
Posted by: jm | July 01, 2004 at 05:19 PM