https://gameo.org/index.php?title=Discipleship&feed=atom&action=historyDiscipleship - Revision history2024-03-28T09:20:32ZRevision history for this page on the wikiMediaWiki 1.35.1https://gameo.org/index.php?title=Discipleship&diff=172972&oldid=prevSamSteiner: /* Discipleship in the New Testament */ corrected references2022-01-27T10:29:23Z<p><span dir="auto"><span class="autocomment">Discipleship in the New Testament: </span> corrected references</span></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the New Testament ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the New Testament ==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the field of [[New Testament]] studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the field of [[New Testament]] studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># The demand of Jesus to love the enemy (<del class="diffchange diffchange-inline">Matt. </del>5: 43-48) is probably historically well-founded and not some words put into the mouth of Jesus later. This demand is very much in line with his teachings and deliberate distancing from those Old Testament passages that propose a different doctrine (“an eye for an eye, a tooth for a tooth”). More importantly, however, this is a rejection of the teachings of the Qumran sect, who abandoned their enemies to hatred and annihilation, and also in sharp criticism of the Zealots who glorified violence as a means to establish the rule of God on earth (Martin Hengel, ''Die Zeloten'', 1961). However, loving the enemy does not mean “renouncing oneself” (Rudolf Bultmann, ''Jesus'', p. 97), but according to Matthew a “concrete action” (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 315). Thus, Jesus is far from advocating withdrawal and passiveness; instead he understands his disciples as people who will create peace (<del class="diffchange diffchange-inline">Matt. </del>5: 9). The call not to hate enemies but to love them, is not unique in the religious environment of Jesus and early Christianity. “In principle, the motto of unrestricted love for fellow humans” is also seen for example in the philosophical tradition of the Greeks (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 308). But there are two differences. On the one hand, there is no distinction between personal and corporate enemies, and on the other hand, the love of humankind in Jesus teachings is not based on general world harmony, but on the will of God. “The extreme demand to love the enemy corresponds specifically to the great love of God in the dawning of his kingdom, vis-à-vis the sinners and the downtrodden" (ibid., p. 309). According to Matthew, loving the enemy as Jesus taught is ultimately referenced to the suffering and cross of Jesus, the basis for a peace in which there is a non-violent overcoming of evil. For the Christian, to love the enemy is to show respect and reverence for Jesus. To follow Christ as Lord means to accept His way of overcoming evil with good.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># The demand of Jesus to love the enemy (<ins class="diffchange diffchange-inline">Matthew </ins>5:43-48) is probably historically well-founded and not some words put into the mouth of Jesus later. This demand is very much in line with his teachings and deliberate distancing from those Old Testament passages that propose a different doctrine (“an eye for an eye, a tooth for a tooth”). More importantly, however, this is a rejection of the teachings of the Qumran sect, who abandoned their enemies to hatred and annihilation, and also in sharp criticism of the Zealots who glorified violence as a means to establish the rule of God on earth (Martin Hengel, ''Die Zeloten'', 1961). However, loving the enemy does not mean “renouncing oneself” (Rudolf Bultmann, ''Jesus'', p. 97), but according to Matthew a “concrete action” (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 315). Thus, Jesus is far from advocating withdrawal and passiveness; instead he understands his disciples as people who will create peace (<ins class="diffchange diffchange-inline">Matthew </ins>5:9). The call not to hate enemies but to love them, is not unique in the religious environment of Jesus and early Christianity. “In principle, the motto of unrestricted love for fellow humans” is also seen for example in the philosophical tradition of the Greeks (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 308). But there are two differences. On the one hand, there is no distinction between personal and corporate enemies, and on the other hand, the love of humankind in Jesus teachings is not based on general world harmony, but on the will of God. “The extreme demand to love the enemy corresponds specifically to the great love of God in the dawning of his kingdom, vis-à-vis the sinners and the downtrodden" (ibid., p. 309). According to Matthew, loving the enemy as Jesus taught is ultimately referenced to the suffering and cross of Jesus, the basis for a peace in which there is a non-violent overcoming of evil. For the Christian, to love the enemy is to show respect and reverence for Jesus. To follow Christ as Lord means to accept His way of overcoming evil with good.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># No Gospel writer expresses Jesus’ absolute call to discipleship more clearly and strongly than Luke <del class="diffchange diffchange-inline">(</del>14:26<del class="diffchange diffchange-inline">)</del>. Even the parallel passage in Matthew 10:37f is a weaker expression. Both passages show, however, that the demands of Jesus are more urgent than any attachment to family or possessions, and more important even than self-love. Despite all radicalism, other relationships are not excluded. They are taken into the bond with the Lord who calls the individual to follow and makes him a member in the community which is already following the dawning of the Kingdom of God and its approaching fulfillment. Discipleship is realized in this community. Here faith and obedience unite. Discipleship becomes possible in faith, and in faith, discipleship manifests itself. The two cannot be separated.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># No Gospel writer expresses Jesus’ absolute call to discipleship more clearly and strongly than Luke 14:26. Even the parallel passage in Matthew 10:37f is a weaker expression. Both passages show, however, that the demands of Jesus are more urgent than any attachment to family or possessions, and more important even than self-love. Despite all radicalism, other relationships are not excluded. They are taken into the bond with the Lord who calls the individual to follow and makes him a member in the community which is already following the dawning of the Kingdom of God and its approaching fulfillment. Discipleship is realized in this community. Here faith and obedience unite. Discipleship becomes possible in faith, and in faith, discipleship manifests itself. The two cannot be separated.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># Discipleship as a metaphor of how faith and obedience are intertwined, shown in the synoptic understanding of discipleship, could not be represented in the Pauline epistles, since it was no longer about following the earthly Jesus, but rather, the crucified one, and to confess Jesus Christ, to die with him, to be resurrected with him and to walk in a new life (Romans 6). Jesus was not recommended as an example that should be imitated but rather obeyed, as one who obeyed, who humbled himself and "became obedient to death, even to death on the cross" (<del class="diffchange diffchange-inline">Phil. </del>2: 8). To be like-minded as Jesus (<del class="diffchange diffchange-inline">Phil. </del>2: 1) means to participate in the salvation and not to imitate every decision of Jesus during his earthly life. Those who profess Jesus as Lord embrace their life through the death and resurrection of Jesus Christ. Paul expresses this with his images of dying, resurrection and new life just as clearly as the synoptic image of discipleship. Thus, in general, discipleship becomes the “perfect example of the Christian life” (Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädi'', p. 683).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># Discipleship as a metaphor of how faith and obedience are intertwined, shown in the synoptic understanding of discipleship, could not be represented in the Pauline epistles, since it was no longer about following the earthly Jesus, but rather, the crucified one, and to confess Jesus Christ, to die with him, to be resurrected with him and to walk in a new life (Romans 6). Jesus was not recommended as an example that should be imitated but rather obeyed, as one who obeyed, who humbled himself and "became obedient to death, even to death on the cross" (<ins class="diffchange diffchange-inline">Philippians </ins>2:8). To be like-minded as Jesus (<ins class="diffchange diffchange-inline">Philippians </ins>2:1) means to participate in the salvation and not to imitate every decision of Jesus during his earthly life. Those who profess Jesus as Lord embrace their life through the death and resurrection of Jesus Christ. Paul expresses this with his images of dying, resurrection and new life just as clearly as the synoptic image of discipleship. Thus, in general, discipleship becomes the “perfect example of the Christian life” (Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädi'', p. 683).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the Reformation and in Anabaptism ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the Reformation and in Anabaptism ==</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Discipleship&diff=172971&oldid=prevSamSteiner: corrected reference2022-01-27T10:26:49Z<p>corrected reference</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 10:26, 27 January 2022</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the field of [[New Testament]] studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the field of [[New Testament]] studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The demand of Jesus to love the enemy (Matt. 5: 43-48) is probably historically well-founded and not some words put into the mouth of Jesus later. This demand is very much in line with his teachings and deliberate distancing from those Old Testament passages that propose a different doctrine (“an eye for an eye, a tooth for a tooth”). More importantly, however, this is a rejection of the teachings of the Qumran sect, who abandoned their enemies to hatred and annihilation, and also in sharp criticism of the Zealots who glorified violence as a means to establish the rule of God on earth (Martin Hengel, ''Die Zeloten'', 1961). However, loving the enemy does not mean “renouncing oneself” (Rudolf Bultmann, ''Jesus'', p. 97), but according to Matthew a “concrete action” (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 315). Thus, Jesus is far from advocating withdrawal and passiveness; instead he understands his disciples as people who will create peace (Matt. 5: 9). The call not to hate enemies but to love them, is not unique in the religious environment of Jesus and early Christianity. “In principle, the motto of unrestricted love for fellow humans” is also seen for example in the philosophical tradition of the Greeks (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 308). But there are two differences. On the one hand, there is no distinction between personal and corporate enemies, and on the other hand, the love of humankind in Jesus teachings is not based on general world harmony, but on the will of God. “The extreme demand to love the enemy corresponds specifically to the great love of God in the dawning of his kingdom, vis-à-vis the sinners and the downtrodden" (ibid., p. 309). According to Matthew, loving the enemy as Jesus taught is ultimately referenced to the suffering and cross of Jesus, the basis for a peace in which there is a non-violent overcoming of evil. For the Christian, to love the enemy is to show respect and reverence for Jesus. To follow Christ as Lord means to accept His way of overcoming evil with good.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The demand of Jesus to love the enemy (Matt. 5: 43-48) is probably historically well-founded and not some words put into the mouth of Jesus later. This demand is very much in line with his teachings and deliberate distancing from those Old Testament passages that propose a different doctrine (“an eye for an eye, a tooth for a tooth”). More importantly, however, this is a rejection of the teachings of the Qumran sect, who abandoned their enemies to hatred and annihilation, and also in sharp criticism of the Zealots who glorified violence as a means to establish the rule of God on earth (Martin Hengel, ''Die Zeloten'', 1961). However, loving the enemy does not mean “renouncing oneself” (Rudolf Bultmann, ''Jesus'', p. 97), but according to Matthew a “concrete action” (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 315). Thus, Jesus is far from advocating withdrawal and passiveness; instead he understands his disciples as people who will create peace (Matt. 5: 9). The call not to hate enemies but to love them, is not unique in the religious environment of Jesus and early Christianity. “In principle, the motto of unrestricted love for fellow humans” is also seen for example in the philosophical tradition of the Greeks (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 308). But there are two differences. On the one hand, there is no distinction between personal and corporate enemies, and on the other hand, the love of humankind in Jesus teachings is not based on general world harmony, but on the will of God. “The extreme demand to love the enemy corresponds specifically to the great love of God in the dawning of his kingdom, vis-à-vis the sinners and the downtrodden" (ibid., p. 309). According to Matthew, loving the enemy as Jesus taught is ultimately referenced to the suffering and cross of Jesus, the basis for a peace in which there is a non-violent overcoming of evil. For the Christian, to love the enemy is to show respect and reverence for Jesus. To follow Christ as Lord means to accept His way of overcoming evil with good.</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div># No Gospel writer expresses Jesus’ absolute call to discipleship more clearly and strongly than Luke (14:<del class="diffchange diffchange-inline">6</del>). Even the parallel passage in Matthew 10:37f is a weaker expression. Both passages show, however, that the demands of Jesus are more urgent than any attachment to family or possessions, and more important even than self-love. Despite all radicalism, other relationships are not excluded. They are taken into the bond with the Lord who calls the individual to follow and makes him a member in the community which is already following the dawning of the Kingdom of God and its approaching fulfillment. Discipleship is realized in this community. Here faith and obedience unite. Discipleship becomes possible in faith, and in faith, discipleship manifests itself. The two cannot be separated.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div># No Gospel writer expresses Jesus’ absolute call to discipleship more clearly and strongly than Luke (14:<ins class="diffchange diffchange-inline">26</ins>). Even the parallel passage in Matthew 10:37f is a weaker expression. Both passages show, however, that the demands of Jesus are more urgent than any attachment to family or possessions, and more important even than self-love. Despite all radicalism, other relationships are not excluded. They are taken into the bond with the Lord who calls the individual to follow and makes him a member in the community which is already following the dawning of the Kingdom of God and its approaching fulfillment. Discipleship is realized in this community. Here faith and obedience unite. Discipleship becomes possible in faith, and in faith, discipleship manifests itself. The two cannot be separated.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Discipleship as a metaphor of how faith and obedience are intertwined, shown in the synoptic understanding of discipleship, could not be represented in the Pauline epistles, since it was no longer about following the earthly Jesus, but rather, the crucified one, and to confess Jesus Christ, to die with him, to be resurrected with him and to walk in a new life (Romans 6). Jesus was not recommended as an example that should be imitated but rather obeyed, as one who obeyed, who humbled himself and "became obedient to death, even to death on the cross" (Phil. 2: 8). To be like-minded as Jesus (Phil. 2: 1) means to participate in the salvation and not to imitate every decision of Jesus during his earthly life. Those who profess Jesus as Lord embrace their life through the death and resurrection of Jesus Christ. Paul expresses this with his images of dying, resurrection and new life just as clearly as the synoptic image of discipleship. Thus, in general, discipleship becomes the “perfect example of the Christian life” (Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädi'', p. 683).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># Discipleship as a metaphor of how faith and obedience are intertwined, shown in the synoptic understanding of discipleship, could not be represented in the Pauline epistles, since it was no longer about following the earthly Jesus, but rather, the crucified one, and to confess Jesus Christ, to die with him, to be resurrected with him and to walk in a new life (Romans 6). Jesus was not recommended as an example that should be imitated but rather obeyed, as one who obeyed, who humbled himself and "became obedient to death, even to death on the cross" (Phil. 2: 8). To be like-minded as Jesus (Phil. 2: 1) means to participate in the salvation and not to imitate every decision of Jesus during his earthly life. Those who profess Jesus as Lord embrace their life through the death and resurrection of Jesus Christ. Paul expresses this with his images of dying, resurrection and new life just as clearly as the synoptic image of discipleship. Thus, in general, discipleship becomes the “perfect example of the Christian life” (Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädi'', p. 683).</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Discipleship&diff=170661&oldid=prevSamSteiner at 12:54, 10 March 20212021-03-10T12:54:41Z<p></p>
<a href="https://gameo.org/index.php?title=Discipleship&diff=170661&oldid=166831">Show changes</a>SamSteinerhttps://gameo.org/index.php?title=Discipleship&diff=166831&oldid=prevAlfRedekopp at 12:38, 9 March 20202020-03-09T12:38:45Z<p></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 12:38, 9 March 2020</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Recent Discussions on Discipleship ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Recent Discussions on Discipleship ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The concept of discipleship has greatly influenced Anabaptism and has contributed significantly to the renewal of Mennonite communities in the 20th century. However, the biggest effect has come from Dietrich Bonhoeffer’s ''Nachfolge Christi'' (1937). Bonhoeffer’s understanding of discipleship which defies “cheap grace” and refuses to explain away the ethical demands of the beatitudes in Jesus’ Sermon on the Mount, inspired Harold S. Bender’s interpretation and understanding of the close relationship of discipleship and present peace theology in Anabaptism. After the Second World War, Bonhoeffer's influence diminished among North American Mennonites as many interpreted his active resistance to Adolf Hitler as an abandonment of peace theological insights. In recent decades, some Mennonites have let go of Bonhoeffer's involvement in the assassination of Hitler, in favor of the many aspects of his theology, piety and biography that had an affinity to their own tradition. However, Mennonite theologians have become increasingly self-critical in their efforts to renew and extend the peace-theological approaches of the so-called [[Historic Peace Churches]] in discussions with partners from different churches, as in the Puidoux Theological Conferences and in consultations of the World Council of Churches. Setting the tone has been the theological efforts of John Howard Yoder, whose book ''The Politics of Jesus'' (1972) is essentially an ethic of contemporary discipleship of Jesus (see Hans-Jürgen Goertz, ''Friedenszeugnis im Gespräch. Der formative Grundakkord der Theologie John Howard Yoders'', 2013). This is particularly clearly expressed in the subtitle of the German translation: ''Der Politik Jesu – Der Weg des Kreuzes'' (The Politics of Jesus - The Way of the Cross) (1981). Imitation and participation coincide in following the way of the cross, where the question is not about how to change the world, but about how the Christian is following his Lord. Although Yoder entitles his work ''Nachfolge als Gestalt politischer Verantwortung'' (1964) (Discipleship: A Form of Political Responsibility), the politics is not about state and society, but something oriented toward the behavior of Jesus. This radical discipleship of Jesus provided important impetus to the Mennonite peace position worldwide, and also a renewed reflection on the meaning and function of Christian responsibility toward state and society, both as individuals and as the church. So, [[Burkholder, John Lawrence (1917-2010)|J. Lawrence Burkholder]] and [[Kaufman, Gordon D. (1925-2011)|Gordon D. Kaufman]] sought a middle ground and advocated for a greater direct social engagement within the historical peace churches. This position has sometimes been called a "culturally engaged pacifism" (Lauren Friesen, ''Culturally Engaged Pacifism'', 1991, pp. 15-25). <del class="diffchange diffchange-inline">Roland </del>J. Sider in recognizing the absurdity of nuclear warfare, saw that Christians from the historic peace church tradition were even more willing now to influence the course of history toward peace: "For Sider, discipleship implies taking responsibility for history and demonstrating the love of God through nonviolent direct action“ (Harry Huebner, “Discipleship” in ''Mennonite Encyclopedia V'', p. 239; <del class="diffchange diffchange-inline">Roland </del>J. Sider, “God’s Reconciling People” in ''Proceedings of the Eleventh Assembly Mennonite World Conference'', 1984). In this way, the theme of Christian discipleship has been kept alive among Mennonites and within ecumenical talks (Mark Thiessen Nation, ''John Howard Yoder'', pp. 145-188; Ronald Sider, ''God´s Reconciling People'', 1984; John Richard Burkholder and Barbara Nelson Gingerich, ''Mennonite Peace Theology: A Panorama of Types'', 1991).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The concept of discipleship has greatly influenced Anabaptism and has contributed significantly to the renewal of Mennonite communities in the 20th century. However, the biggest effect has come from Dietrich Bonhoeffer’s ''Nachfolge Christi'' (1937). Bonhoeffer’s understanding of discipleship which defies “cheap grace” and refuses to explain away the ethical demands of the beatitudes in Jesus’ Sermon on the Mount, inspired Harold S. Bender’s interpretation and understanding of the close relationship of discipleship and present peace theology in Anabaptism. After the Second World War, Bonhoeffer's influence diminished among North American Mennonites as many interpreted his active resistance to Adolf Hitler as an abandonment of peace theological insights. In recent decades, some Mennonites have let go of Bonhoeffer's involvement in the assassination of Hitler, in favor of the many aspects of his theology, piety and biography that had an affinity to their own tradition. However, Mennonite theologians have become increasingly self-critical in their efforts to renew and extend the peace-theological approaches of the so-called [[Historic Peace Churches]] in discussions with partners from different churches, as in the Puidoux Theological Conferences and in consultations of the World Council of Churches. Setting the tone has been the theological efforts of John Howard Yoder, whose book ''The Politics of Jesus'' (1972) is essentially an ethic of contemporary discipleship of Jesus (see Hans-Jürgen Goertz, ''Friedenszeugnis im Gespräch. Der formative Grundakkord der Theologie John Howard Yoders'', 2013). This is particularly clearly expressed in the subtitle of the German translation: ''Der Politik Jesu – Der Weg des Kreuzes'' (The Politics of Jesus - The Way of the Cross) (1981). Imitation and participation coincide in following the way of the cross, where the question is not about how to change the world, but about how the Christian is following his Lord. Although Yoder entitles his work ''Nachfolge als Gestalt politischer Verantwortung'' (1964) (Discipleship: A Form of Political Responsibility), the politics is not about state and society, but something oriented toward the behavior of Jesus. This radical discipleship of Jesus provided important impetus to the Mennonite peace position worldwide, and also a renewed reflection on the meaning and function of Christian responsibility toward state and society, both as individuals and as the church. So, [[Burkholder, John Lawrence (1917-2010)|J. Lawrence Burkholder]] and [[Kaufman, Gordon D. (1925-2011)|Gordon D. Kaufman]] sought a middle ground and advocated for a greater direct social engagement within the historical peace churches. This position has sometimes been called a "culturally engaged pacifism" (Lauren Friesen, ''Culturally Engaged Pacifism'', 1991, pp. 15-25). <ins class="diffchange diffchange-inline">Ronald </ins>J. Sider in recognizing the absurdity of nuclear warfare, saw that Christians from the historic peace church tradition were even more willing now to influence the course of history toward peace: "For Sider, discipleship implies taking responsibility for history and demonstrating the love of God through nonviolent direct action“ (Harry Huebner, “Discipleship” in ''Mennonite Encyclopedia V'', p. 239; <ins class="diffchange diffchange-inline">Ronald </ins>J. Sider, “God’s Reconciling People” in ''Proceedings of the Eleventh Assembly Mennonite World Conference'', 1984). In this way, the theme of Christian discipleship has been kept alive among Mennonites and within ecumenical talks (Mark Thiessen Nation, ''John Howard Yoder'', pp. 145-188; Ronald Sider, ''God´s Reconciling People'', 1984; John Richard Burkholder and Barbara Nelson Gingerich, ''Mennonite Peace Theology: A Panorama of Types'', 1991).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This controversial discussion has also been opened in a framework beyond the Mennonite community. For example, Jürgen Moltmann consulted extensively with Mennonite theologians on the relationship between discipleship and social responsibility in ''Following Jesus Christ in the World Today'' (1983) and Mennonite theologians responded in ''Dialogue Sequel to Jürgen Moltmann's Following Jesus Christ'' (1984). Finally, liberation theologians have explored the possibilities of applying discipleship and peace theology in a revolutionary situation (e.g., Jon Sobrino, ''Cristológia desde América Latina'', 1976). This expanded discussion clearly shows that the concept of “participation” leaves space beyond legalism in discipleship. The ethical decisions of Jesus need not necessarily be taken directly, but rather considered for the tendency that they bring to fruition.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This controversial discussion has also been opened in a framework beyond the Mennonite community. For example, Jürgen Moltmann consulted extensively with Mennonite theologians on the relationship between discipleship and social responsibility in ''Following Jesus Christ in the World Today'' (1983) and Mennonite theologians responded in ''Dialogue Sequel to Jürgen Moltmann's Following Jesus Christ'' (1984). Finally, liberation theologians have explored the possibilities of applying discipleship and peace theology in a revolutionary situation (e.g., Jon Sobrino, ''Cristológia desde América Latina'', 1976). This expanded discussion clearly shows that the concept of “participation” leaves space beyond legalism in discipleship. The ethical decisions of Jesus need not necessarily be taken directly, but rather considered for the tendency that they bring to fruition.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
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</table>AlfRedekopphttps://gameo.org/index.php?title=Discipleship&diff=166259&oldid=prevSamSteiner: added link2019-12-07T15:27:27Z<p>added link</p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 15:27, 7 December 2019</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Jesus call to discipleship held a special place for the Anabaptists. Harold S. Bender emphasized this point, but lacked an analysis of the writings of the Anabaptists on this theme. He argued that the concept of discipleship was the most characteristic, most central, most essential and regulative idea in Anabaptist thought which largely determined all else. An analysis of the Anabaptist writings was first made by Clarence Bauman in 1968. He confirmed Bender's argument (''Gewaltlosigkeit im Täufertum'' pp. 170-188). He pointed to statements by [[Manz, Felix (ca. 1498-1527)|Felix Manz]] in early [[Swiss Brethren|Swiss Anabaptism]] (1526) and to a passage in the [[Schleitheim Confession]] (1527). Felix Manz wrote from prison to his brothers: “Christ has never hated anyone, similarly his true servants also hate no one and thus follow Christ on the right way, as he went before them. This Light of Life precedes them and they are glad to walk therein (Leonhard v. Muralt and Walter Schmid, ''Quellen zur Geschichte der Täufer in der Schweiz'', 1, p. 219). Here, following Jesus becomes the criteria for distinguishing between believers and unbelievers. On the one hand, we have those who hate and harm no one, and on the other hand, those who under false pretenses "shed innocent blood," and therefore cannot “be Christians” (ibid., p. 219). This citation confirms how foundational following Jesus was for the early Anabaptists. It is also confirmed in the article concerning the sword in the Schleitheim Confession: “Christ has suffered (not ruled) and has left us an example, that you should follow after in his steps” (''Quellen zur Geschichte der Täufer in der Schweiz'', 2, p. 32). Manz targeted false prophets, teachers and shepherds and corresponded about the anticlerical contrast paintings. In the Schleitheim Confession, following Jesus marks how far the Anabaptists were from the magisterial power, and the it justifies the refusal to take office as a magistrate. In both cases it is the earthly Jesus who is to be followed. At the same time, the Anabaptists at Schleitheim were aware that this following Jesus makes a significant contribution to the unity of the community, seen in their corporate behavior and actions. Above all it is not the earthly Jesus that is sought, but the Risen Christ: “Christ our Head is minded, so also must be minded the members of the body of Christ through Him, so that there be no division in the body, through which it would be destroyed. Since then Christ is as is written of Him, so must His members also be the same, so that His body may remain whole and unified for its own advancement and upbuilding” (ibid., p. 32f.). Manz and the Schleitheim brothers have another thing in common: in both cases it is not about discipleship as imitating but about following “in the light” (not toward the light). Humans are freed by the grace of God by faith. Followers of Christ become like-minded not by themselves, but in “Him.” This suggests that discipleship is understood more in the sense of participation than of imitation (of which [[Zwingli, Ulrich (1484-1531)|Ulrich Zwingli]] accused the Anabaptists) or, according to Bauman, imitation only has meaning through participation (Clarence Bauman, ''Gewaltlosigkeit im Täufertum'', p. 188).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>Jesus call to discipleship held a special place for the Anabaptists. Harold S. Bender emphasized this point, but lacked an analysis of the writings of the Anabaptists on this theme. He argued that the concept of discipleship was the most characteristic, most central, most essential and regulative idea in Anabaptist thought which largely determined all else. An analysis of the Anabaptist writings was first made by Clarence Bauman in 1968. He confirmed Bender's argument (''Gewaltlosigkeit im Täufertum'' pp. 170-188). He pointed to statements by [[Manz, Felix (ca. 1498-1527)|Felix Manz]] in early [[Swiss Brethren|Swiss Anabaptism]] (1526) and to a passage in the [[Schleitheim Confession]] (1527). Felix Manz wrote from prison to his brothers: “Christ has never hated anyone, similarly his true servants also hate no one and thus follow Christ on the right way, as he went before them. This Light of Life precedes them and they are glad to walk therein (Leonhard v. Muralt and Walter Schmid, ''Quellen zur Geschichte der Täufer in der Schweiz'', 1, p. 219). Here, following Jesus becomes the criteria for distinguishing between believers and unbelievers. On the one hand, we have those who hate and harm no one, and on the other hand, those who under false pretenses "shed innocent blood," and therefore cannot “be Christians” (ibid., p. 219). This citation confirms how foundational following Jesus was for the early Anabaptists. It is also confirmed in the article concerning the sword in the Schleitheim Confession: “Christ has suffered (not ruled) and has left us an example, that you should follow after in his steps” (''Quellen zur Geschichte der Täufer in der Schweiz'', 2, p. 32). Manz targeted false prophets, teachers and shepherds and corresponded about the anticlerical contrast paintings. In the Schleitheim Confession, following Jesus marks how far the Anabaptists were from the magisterial power, and the it justifies the refusal to take office as a magistrate. In both cases it is the earthly Jesus who is to be followed. At the same time, the Anabaptists at Schleitheim were aware that this following Jesus makes a significant contribution to the unity of the community, seen in their corporate behavior and actions. Above all it is not the earthly Jesus that is sought, but the Risen Christ: “Christ our Head is minded, so also must be minded the members of the body of Christ through Him, so that there be no division in the body, through which it would be destroyed. Since then Christ is as is written of Him, so must His members also be the same, so that His body may remain whole and unified for its own advancement and upbuilding” (ibid., p. 32f.). Manz and the Schleitheim brothers have another thing in common: in both cases it is not about discipleship as imitating but about following “in the light” (not toward the light). Humans are freed by the grace of God by faith. Followers of Christ become like-minded not by themselves, but in “Him.” This suggests that discipleship is understood more in the sense of participation than of imitation (of which [[Zwingli, Ulrich (1484-1531)|Ulrich Zwingli]] accused the Anabaptists) or, according to Bauman, imitation only has meaning through participation (Clarence Bauman, ''Gewaltlosigkeit im Täufertum'', p. 188).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>No treatise concerning discipleship was developed in Anabaptism: nevertheless, it makes sense to see discipleship as a foundational motive. There are numerous statements in Swiss, Upper German, [[Hutterian Brethren (Hutterische Brüder)|Hutterite]] and Low German Anabaptism that make reference to it. The strongest theological statement comes from [[Denck, Hans (ca. 1500-1527)|Hans Denck]]: No one can truly know Christ unless they follow him in life (Hans Denck, ''Schriften'', 2, p. 45). Here Denck drew from the ''Theologia Deutsch'' and theological knowledge, connecting and anchoring life style with Christology. Knowing Christ is linked directly with following Christ. This establishes that in the process of salvation, which is more of an inner experience, humans are put in a position to see and follow what is happening to them. Here it becomes apparent that discipleship as participation binds the believer to the person of Jesus Christ, whereby no distinction is made between Jesus and Christ, and the entire existence of man is understood. In discipleship, it is decided whether the one called remains in the “fellowship of the Evangel” or is judged and banished by his master (ibid, p. 45). In Hans Hut we have similar statements as in Hans Denck, more individualistic than corporate. Pilgram Marpeck also commented on discipleship and warned against purely imitating outwardly the human Jesus (William Klassen, ''Covenant and Community'', p. 65). Through discipleship, Christ, who is active in the faith of the believer, becomes present in this world.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>No treatise concerning discipleship was developed in Anabaptism: nevertheless, it makes sense to see discipleship as a foundational motive. There are numerous statements in Swiss, Upper German, [[Hutterian Brethren (Hutterische Brüder)|Hutterite]] and Low German Anabaptism that make reference to it. The strongest theological statement comes from [[Denck, Hans (ca. 1500-1527)|Hans Denck]]: No one can truly know Christ unless they follow him in life (Hans Denck, ''Schriften'', 2, p. 45). Here Denck drew from the ''Theologia Deutsch'' and theological knowledge, connecting and anchoring life style with Christology. Knowing Christ is linked directly with following Christ. This establishes that in the process of salvation, which is more of an inner experience, humans are put in a position to see and follow what is happening to them. Here it becomes apparent that discipleship as participation binds the believer to the person of Jesus Christ, whereby no distinction is made between Jesus and Christ, and the entire existence of man is understood. In discipleship, it is decided whether the one called remains in the “fellowship of the Evangel” or is judged and banished by his master (ibid, p. 45). In Hans Hut we have similar statements as in Hans Denck, more individualistic than corporate. Pilgram Marpeck also commented on discipleship and warned against purely imitating outwardly the human Jesus (<ins class="diffchange diffchange-inline">[[Klassen, Wilhelm "William" (1930-2019)|</ins>William Klassen<ins class="diffchange diffchange-inline">]]</ins>, ''Covenant and Community'', p. 65). Through discipleship, Christ, who is active in the faith of the believer, becomes present in this world.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the Low German Anabaptist stream, the notion of discipleship has not been that theologically noticeable. It is difficult to find the concept at all in [[Hoffman, Melchior (ca. 1495-1544?)|Melchior Hoffman]]. He does speak of believers having to go through a multi-level “learning and school of the Lord” to gain the “second blessing” after experiencing justification by grace alone. Those who remain in the “teaching of Christ and then walk in those ways, are the true disciples of the Lord” (Melchior Hoffman, ''Ordonanntie'', p. 154 and p. 166). On the other hand, [[Simons, Menno (1496-1561)|Menno Simons]] consciously used the discipleship metaphor to view the meaning of salvation: “Let all your thoughts, words and actions be conformed to the crucified Christ Jesus; follow his footsteps” (Menno Simons, ''Opera omnia theologica'', p. 329 or ''Complete Works of Menno Simons'', Vol. 2, p. 111). Here discipleship’s emphasis is on the actions. While this is not theologically original or conspicuously theological, “in the context of a life that was daily in danger for the sake of proclaiming the Gospel, it gains the weight and credibility, as a personal testimony” (Christoph Bornhäuser, ''Leben und Lehre Menno Simons´'', p. 74).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the Low German Anabaptist stream, the notion of discipleship has not been that theologically noticeable. It is difficult to find the concept at all in [[Hoffman, Melchior (ca. 1495-1544?)|Melchior Hoffman]]. He does speak of believers having to go through a multi-level “learning and school of the Lord” to gain the “second blessing” after experiencing justification by grace alone. Those who remain in the “teaching of Christ and then walk in those ways, are the true disciples of the Lord” (Melchior Hoffman, ''Ordonanntie'', p. 154 and p. 166). On the other hand, [[Simons, Menno (1496-1561)|Menno Simons]] consciously used the discipleship metaphor to view the meaning of salvation: “Let all your thoughts, words and actions be conformed to the crucified Christ Jesus; follow his footsteps” (Menno Simons, ''Opera omnia theologica'', p. 329 or ''Complete Works of Menno Simons'', Vol. 2, p. 111). Here discipleship’s emphasis is on the actions. While this is not theologically original or conspicuously theological, “in the context of a life that was daily in danger for the sake of proclaiming the Gospel, it gains the weight and credibility, as a personal testimony” (Christoph Bornhäuser, ''Leben und Lehre Menno Simons´'', p. 74).</div></td></tr>
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</table>SamSteinerhttps://gameo.org/index.php?title=Discipleship&diff=164246&oldid=prevAlfRedekopp at 16:36, 24 June 20192019-06-24T16:36:08Z<p></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the New Testament ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the New Testament ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>In the field of New Testament studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>In the field of <ins class="diffchange diffchange-inline">[[</ins>New Testament<ins class="diffchange diffchange-inline">]] </ins>studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The demand of Jesus to love the enemy (Matt. 5: 43-48) is probably historically well-founded and not some words put into the mouth of Jesus later. This demand is very much in line with his teachings and deliberate distancing from those Old Testament passages that propose a different doctrine (“an eye for an eye, a tooth for a tooth”). More importantly, however, this is a rejection of the teachings of the Qumran sect, who abandoned their enemies to hatred and annihilation, and also in sharp criticism of the Zealots who glorified violence as a means to establish the rule of God on earth (Martin Hengel, ''Die Zeloten'', 1961). However, loving the enemy does not mean “renouncing oneself” (Rudolf Bultmann, ''Jesus'', p. 97), but according to Matthew a “concrete action” (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 315). Thus, Jesus is far from advocating withdrawal and passiveness; instead he understands his disciples as people who will create peace (Matt. 5: 9). The call not to hate enemies but to love them, is not unique in the religious environment of Jesus and early Christianity. “In principle, the motto of unrestricted love for fellow humans” is also seen for example in the philosophical tradition of the Greeks (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 308). But there are two differences. On the one hand, there is no distinction between personal and corporate enemies, and on the other hand, the love of humankind in Jesus teachings is not based on general world harmony, but on the will of God. “The extreme demand to love the enemy corresponds specifically to the great love of God in the dawning of his kingdom, vis-à-vis the sinners and the downtrodden" (ibid., p. 309). According to Matthew, loving the enemy as Jesus taught is ultimately referenced to the suffering and cross of Jesus, the basis for a peace in which there is a non-violent overcoming of evil. For the Christian, to love the enemy is to show respect and reverence for Jesus. To follow Christ as Lord means to accept His way of overcoming evil with good.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># The demand of Jesus to love the enemy (Matt. 5: 43-48) is probably historically well-founded and not some words put into the mouth of Jesus later. This demand is very much in line with his teachings and deliberate distancing from those Old Testament passages that propose a different doctrine (“an eye for an eye, a tooth for a tooth”). More importantly, however, this is a rejection of the teachings of the Qumran sect, who abandoned their enemies to hatred and annihilation, and also in sharp criticism of the Zealots who glorified violence as a means to establish the rule of God on earth (Martin Hengel, ''Die Zeloten'', 1961). However, loving the enemy does not mean “renouncing oneself” (Rudolf Bultmann, ''Jesus'', p. 97), but according to Matthew a “concrete action” (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 315). Thus, Jesus is far from advocating withdrawal and passiveness; instead he understands his disciples as people who will create peace (Matt. 5: 9). The call not to hate enemies but to love them, is not unique in the religious environment of Jesus and early Christianity. “In principle, the motto of unrestricted love for fellow humans” is also seen for example in the philosophical tradition of the Greeks (Ulrich Luz, ''Das Evangelium nach Matthäus'', p. 308). But there are two differences. On the one hand, there is no distinction between personal and corporate enemies, and on the other hand, the love of humankind in Jesus teachings is not based on general world harmony, but on the will of God. “The extreme demand to love the enemy corresponds specifically to the great love of God in the dawning of his kingdom, vis-à-vis the sinners and the downtrodden" (ibid., p. 309). According to Matthew, loving the enemy as Jesus taught is ultimately referenced to the suffering and cross of Jesus, the basis for a peace in which there is a non-violent overcoming of evil. For the Christian, to love the enemy is to show respect and reverence for Jesus. To follow Christ as Lord means to accept His way of overcoming evil with good.</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># No Gospel writer expresses Jesus’ absolute call to discipleship more clearly and strongly than Luke (14:6). Even the parallel passage in Matthew 10:37f is a weaker expression. Both passages show, however, that the demands of Jesus are more urgent than any attachment to family or possessions, and more important even than self-love. Despite all radicalism, other relationships are not excluded. They are taken into the bond with the Lord who calls the individual to follow and makes him a member in the community which is already following the dawning of the Kingdom of God and its approaching fulfillment. Discipleship is realized in this community. Here faith and obedience unite. Discipleship becomes possible in faith, and in faith, discipleship manifests itself. The two cannot be separated.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div># No Gospel writer expresses Jesus’ absolute call to discipleship more clearly and strongly than Luke (14:6). Even the parallel passage in Matthew 10:37f is a weaker expression. Both passages show, however, that the demands of Jesus are more urgent than any attachment to family or possessions, and more important even than self-love. Despite all radicalism, other relationships are not excluded. They are taken into the bond with the Lord who calls the individual to follow and makes him a member in the community which is already following the dawning of the Kingdom of God and its approaching fulfillment. Discipleship is realized in this community. Here faith and obedience unite. Discipleship becomes possible in faith, and in faith, discipleship manifests itself. The two cannot be separated.</div></td></tr>
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</table>AlfRedekopphttps://gameo.org/index.php?title=Discipleship&diff=164245&oldid=prevAlfRedekopp at 16:34, 24 June 20192019-06-24T16:34:29Z<p></p>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Recent Discussions on Discipleship ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Recent Discussions on Discipleship ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>The concept of discipleship has greatly influenced Anabaptism and has contributed significantly to the renewal of Mennonite communities in the 20th century. However, the biggest effect has come from Dietrich Bonhoeffer’s ''Nachfolge Christi'' (1937). Bonhoeffer’s understanding of discipleship which defies “cheap grace” and refuses to explain away the ethical demands of the beatitudes in Jesus’ Sermon on the Mount, inspired Harold S. Bender’s interpretation and understanding of the close relationship of discipleship and present peace theology in Anabaptism. After the Second World War, Bonhoeffer's influence diminished among North American Mennonites as many interpreted his active resistance to Adolf Hitler as an abandonment of peace theological insights. In recent decades, some Mennonites have let go of Bonhoeffer's involvement in the assassination of Hitler, in favor of the many aspects of his theology, piety and biography that had an affinity to their own tradition. However, Mennonite theologians have become increasingly self-critical in their efforts to renew and extend the peace-theological approaches of the so-called [[Historic Peace Churches]] in discussions with partners from different churches, as in the Puidoux Theological Conferences and in consultations of the World Council of Churches. Setting the tone has been the theological efforts of <del class="diffchange diffchange-inline">[[Yoder, John Howard (1927-1997)|</del>John Howard Yoder<del class="diffchange diffchange-inline">]]</del>, whose book ''The Politics of Jesus'' (1972) is essentially an ethic of contemporary discipleship of Jesus (see Hans-Jürgen Goertz, ''Friedenszeugnis im Gespräch. Der formative Grundakkord der Theologie John Howard Yoders'', 2013). This is particularly clearly expressed in the subtitle of the German translation: ''Der Politik Jesu – Der Weg des Kreuzes'' (The Politics of Jesus - The Way of the Cross) (1981). Imitation and participation coincide in following the way of the cross, where the question is not about how to change the world, but about how the Christian is following his Lord. Although Yoder entitles his work ''Nachfolge als Gestalt politischer Verantwortung'' (1964) (Discipleship: A Form of Political Responsibility), the politics is not about state and society, but something oriented toward the behavior of Jesus. This radical discipleship of Jesus provided important impetus to the Mennonite peace position worldwide, and also a renewed reflection on the meaning and function of Christian responsibility toward state and society, both as individuals and as the church. So, [[Burkholder, John Lawrence (1917-2010)|J. Lawrence Burkholder]] and [[Kaufman, Gordon D. (1925-2011)|Gordon D. Kaufman]] sought a middle ground and advocated for a greater direct social engagement within the historical peace churches. This position has sometimes been called a "culturally engaged pacifism" (Lauren Friesen, ''Culturally Engaged Pacifism'', 1991, pp. 15-25). Roland J. Sider in recognizing the absurdity of nuclear warfare, saw that Christians from the historic peace church tradition were even more willing now to influence the course of history toward peace: "For Sider, discipleship implies taking responsibility for history and demonstrating the love of God through nonviolent direct action“ (Harry Huebner, “Discipleship” in ''Mennonite Encyclopedia V'', p. 239; Roland J. Sider, “God’s Reconciling People” in ''Proceedings of the Eleventh Assembly Mennonite World Conference'', 1984). In this way, the theme of Christian discipleship has been kept alive among Mennonites and within ecumenical talks (Mark Thiessen Nation, ''John Howard Yoder'', pp. 145-188; Ronald Sider, ''God´s Reconciling People'', 1984; John Richard Burkholder and Barbara Nelson Gingerich, ''Mennonite Peace Theology: A Panorama of Types'', 1991).</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>The concept of discipleship has greatly influenced Anabaptism and has contributed significantly to the renewal of Mennonite communities in the 20th century. However, the biggest effect has come from Dietrich Bonhoeffer’s ''Nachfolge Christi'' (1937). Bonhoeffer’s understanding of discipleship which defies “cheap grace” and refuses to explain away the ethical demands of the beatitudes in Jesus’ Sermon on the Mount, inspired Harold S. Bender’s interpretation and understanding of the close relationship of discipleship and present peace theology in Anabaptism. After the Second World War, Bonhoeffer's influence diminished among North American Mennonites as many interpreted his active resistance to Adolf Hitler as an abandonment of peace theological insights. In recent decades, some Mennonites have let go of Bonhoeffer's involvement in the assassination of Hitler, in favor of the many aspects of his theology, piety and biography that had an affinity to their own tradition. However, Mennonite theologians have become increasingly self-critical in their efforts to renew and extend the peace-theological approaches of the so-called [[Historic Peace Churches]] in discussions with partners from different churches, as in the Puidoux Theological Conferences and in consultations of the World Council of Churches. Setting the tone has been the theological efforts of John Howard Yoder, whose book ''The Politics of Jesus'' (1972) is essentially an ethic of contemporary discipleship of Jesus (see Hans-Jürgen Goertz, ''Friedenszeugnis im Gespräch. Der formative Grundakkord der Theologie John Howard Yoders'', 2013). This is particularly clearly expressed in the subtitle of the German translation: ''Der Politik Jesu – Der Weg des Kreuzes'' (The Politics of Jesus - The Way of the Cross) (1981). Imitation and participation coincide in following the way of the cross, where the question is not about how to change the world, but about how the Christian is following his Lord. Although Yoder entitles his work ''Nachfolge als Gestalt politischer Verantwortung'' (1964) (Discipleship: A Form of Political Responsibility), the politics is not about state and society, but something oriented toward the behavior of Jesus. This radical discipleship of Jesus provided important impetus to the Mennonite peace position worldwide, and also a renewed reflection on the meaning and function of Christian responsibility toward state and society, both as individuals and as the church. So, [[Burkholder, John Lawrence (1917-2010)|J. Lawrence Burkholder]] and [[Kaufman, Gordon D. (1925-2011)|Gordon D. Kaufman]] sought a middle ground and advocated for a greater direct social engagement within the historical peace churches. This position has sometimes been called a "culturally engaged pacifism" (Lauren Friesen, ''Culturally Engaged Pacifism'', 1991, pp. 15-25). Roland J. Sider in recognizing the absurdity of nuclear warfare, saw that Christians from the historic peace church tradition were even more willing now to influence the course of history toward peace: "For Sider, discipleship implies taking responsibility for history and demonstrating the love of God through nonviolent direct action“ (Harry Huebner, “Discipleship” in ''Mennonite Encyclopedia V'', p. 239; Roland J. Sider, “God’s Reconciling People” in ''Proceedings of the Eleventh Assembly Mennonite World Conference'', 1984). In this way, the theme of Christian discipleship has been kept alive among Mennonites and within ecumenical talks (Mark Thiessen Nation, ''John Howard Yoder'', pp. 145-188; Ronald Sider, ''God´s Reconciling People'', 1984; John Richard Burkholder and Barbara Nelson Gingerich, ''Mennonite Peace Theology: A Panorama of Types'', 1991).</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This controversial discussion has also been opened in a framework beyond the Mennonite community. For example, Jürgen Moltmann consulted extensively with Mennonite theologians on the relationship between discipleship and social responsibility in ''Following Jesus Christ in the World Today'' (1983) and Mennonite theologians responded in ''Dialogue Sequel to Jürgen Moltmann's Following Jesus Christ'' (1984). Finally, liberation theologians have explored the possibilities of applying discipleship and peace theology in a revolutionary situation (e.g., Jon Sobrino, ''Cristológia desde América Latina'', 1976). This expanded discussion clearly shows that the concept of “participation” leaves space beyond legalism in discipleship. The ethical decisions of Jesus need not necessarily be taken directly, but rather considered for the tendency that they bring to fruition.</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>This controversial discussion has also been opened in a framework beyond the Mennonite community. For example, Jürgen Moltmann consulted extensively with Mennonite theologians on the relationship between discipleship and social responsibility in ''Following Jesus Christ in the World Today'' (1983) and Mennonite theologians responded in ''Dialogue Sequel to Jürgen Moltmann's Following Jesus Christ'' (1984). Finally, liberation theologians have explored the possibilities of applying discipleship and peace theology in a revolutionary situation (e.g., Jon Sobrino, ''Cristológia desde América Latina'', 1976). This expanded discussion clearly shows that the concept of “participation” leaves space beyond legalism in discipleship. The ethical decisions of Jesus need not necessarily be taken directly, but rather considered for the tendency that they bring to fruition.</div></td></tr>
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</table>AlfRedekopphttps://gameo.org/index.php?title=Discipleship&diff=164244&oldid=prevAlfRedekopp: /* Introduction */2019-06-24T16:33:13Z<p><span dir="auto"><span class="autocomment">Introduction</span></span></p>
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<td colspan="2" style="background-color: #fff; color: #202122; text-align: center;">Revision as of 16:33, 24 June 2019</td>
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<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>__TOC__</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>__TOC__</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Introduction ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Introduction ==</div></td></tr>
<tr><td class='diff-marker'>−</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #ffe49c; vertical-align: top; white-space: pre-wrap;"><div>Since the 16th Century, discipleship has been closely associated with [[Anabaptism]]. In his famous 1943 lecture, [[Bender, Harold Stauffer (1897-1962)|Harold S. Bender]] saw discipleship as the central theme of how the Anabaptists understood their Christian faith (Harold S. Bender, “The Recovery of the Anabaptist Vision,” pp. 67-88). Since that time discipleship has been studied as an expression of non-violent Anabaptism ([[Bauman, Clarence (1928-1995)|Clarence Bauman]], ''Nonviolence in Anabaptism'', 1968) and as a key concept in the systematic development of a [[Peace|peace theology]] (John H. Yoder, ''Discipleship'', 1964). It is remarkable that the ''Encyclopedia of the Reformation'' (1996) does not include an article on discipleship, and that the ''Taschenlexikons Religion und Theologie'' (1983) in its article on discipleship makes no mention of the Anabaptists. That is also the case for the extensive article in the ''Theologischen Realenzyklopädie'' (1994). Also, ''Ökumene Lexikon'' does not include a separate article on discipleship, even though the impact of Dietrich Bonhoeffer’s ''Nachfolge Christi'' (1937) on the Lutheran Church, on the teachings of Harold S. Bender and on [[Mennonite (The Name)|Mennonites]] throughout the world, could have been reason enough. In recent research on the history of the [[Reformation, Protestant|Reformation]], it has become quite typical to associate the Anabaptists’ emphasis on the faithful practical life with their understanding Jesus’ call to discipleship.</div></td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div>Since the 16th Century, discipleship has been closely associated with [[Anabaptism]]. In his famous 1943 lecture, [[Bender, Harold Stauffer (1897-1962)|Harold S. Bender]] saw discipleship as the central theme of how the Anabaptists understood their Christian faith (Harold S. Bender, “The Recovery of the Anabaptist Vision,” pp. 67-88). Since that time discipleship has been studied as an expression of non-violent Anabaptism ([[Bauman, Clarence (1928-1995)|Clarence Bauman]], ''Nonviolence in Anabaptism'', 1968) and as a key concept in the systematic development of a [[Peace|peace theology]] (<ins class="diffchange diffchange-inline">[[Yoder, John Howard (1927-1997)|</ins>John H. Yoder<ins class="diffchange diffchange-inline">]]</ins>, ''Discipleship'', 1964). It is remarkable that the ''Encyclopedia of the Reformation'' (1996) does not include an article on discipleship, and that the ''Taschenlexikons Religion und Theologie'' (1983) in its article on discipleship makes no mention of the Anabaptists. That is also the case for the extensive article in the ''Theologischen Realenzyklopädie'' (1994). Also, ''Ökumene Lexikon'' does not include a separate article on discipleship, even though the impact of Dietrich Bonhoeffer’s ''Nachfolge Christi'' (1937) on the Lutheran Church, on the teachings of Harold S. Bender and on [[Mennonite (The Name)|Mennonites]] throughout the world, could have been reason enough. In recent research on the history of the [[Reformation, Protestant|Reformation]], it has become quite typical to associate the Anabaptists’ emphasis on the faithful practical life with their understanding Jesus’ call to discipleship.</div></td></tr>
<tr><td colspan="2"> </td><td class='diff-marker'>+</td><td style="color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #a3d3ff; vertical-align: top; white-space: pre-wrap;"><div> </div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the New Testament ==</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>== Discipleship in the New Testament ==</div></td></tr>
<tr><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the field of New Testament studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td><td class='diff-marker'> </td><td style="background-color: #f8f9fa; color: #202122; font-size: 88%; border-style: solid; border-width: 1px 1px 1px 4px; border-radius: 0.33em; border-color: #eaecf0; vertical-align: top; white-space: pre-wrap;"><div>In the field of New Testament studies, discipleship has been examined both frequently and critically. On the one hand, efforts have focused on the Jewish and Hellenistic origins of the concept of discipleship, and on the other hand, on the difference between “following after” and “imitating” (Anselm Schulz, ''Nachfolgen und Nachahmen'', 1962; Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', 1967; Martin Hengel, ''Nachfolge und Charisma'', 1968). It has often been observed that the Synoptic Gospels portrayed Jesus as the one who called disciples and that Christians in the New Testament letters were never described as disciples. While a strong skepticism prevailed over the extent to which the gospel writers portrayed an historical Jesus, and while the focus was on the theology of the early church, there was a growing impression that the tradition of Jesus gathering his disciples around him not for their service to him (Matt. 20: 24f), in contrast to other rabbis, actually reflected the historical reality (Hans Dieter Betz, ''Nachfolge und Nachahmung Jesu Christi im Neuen Testament'', p. 12). Jesus called people to respond with a level of commitment seldom seen, a choice that even led to death. The fact that this call often went to the oppressed of the society (e.g., Roman collaborators and tax collectors) distinguishes him from the call of the Zealots, who also called for the cross to be carried. They did not address their call to the collaborators because the Zealots intended to do what Phinehas once did: collaborators were to be killed to stop the wrath of God (Numbers 25). Above all, Jesus’ understanding of discipleship was seen in the demand to love the enemy and in the absolute commitment that he combined with the call. To see how Paul viewed discipleship and its implication on [[Salvation|salvation]] history, Romans 6 is the clearest expression. In studying New Testament discipleship, one needs to differentiate between a pre- and a post-Easter understanding, distinguishing between the authentic historical words of Jesus and the later church formation (see Ulrich Luz, “Nachfolge” in ''Theologische Realenzyklopädie'', pp. 678-686).</div></td></tr>
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</table>AlfRedekopphttps://gameo.org/index.php?title=Discipleship&diff=164243&oldid=prevAlfRedekopp at 16:32, 24 June 20192019-06-24T16:32:00Z<p></p>
<a href="https://gameo.org/index.php?title=Discipleship&diff=164243&oldid=164242">Show changes</a>AlfRedekopphttps://gameo.org/index.php?title=Discipleship&diff=164242&oldid=prevAlfRedekopp at 16:04, 24 June 20192019-06-24T16:04:37Z<p></p>
<a href="https://gameo.org/index.php?title=Discipleship&diff=164242&oldid=164241">Show changes</a>AlfRedekopp