Swallowsrest

Pentecost 13 – 2025

Luke 14:25-35

Marian Free

In the name of God, who stands with the poor, the vulnerable and the oppressed and who asks that we do the same. Amen.

Decades ago, I read Dietrich Bonhoeffer’s Letters and Papers from Prison. At the time I was struck by his courage and by his clarity of vision. He has remained for me a hero of faith and an example of Christian witness in difficult times.

Bonhoeffer was in his twenties when Hitler was installed as Chancellor of Germany, yet despite his relative youth he perceived the danger of the cult of the Fuhrer and publicly warned that the leader might become the ‘misleader’. He was among many church people who resisted the incorporation of Nazi ideology into the church’s theology (a compromise many churches were willing to make in order to keep peace). Bonhoeffer consistently critiqued both the government and the church and was part of a break-away movement which formed the Confessing Church – a coalition of those who refused to accept the Nazi influence in matters of faith.

Bonhoeffer’s willingness to criticize the government led to his being forbidden to speak in public and having to report regularly to the Nazis but, ironically perhaps, through the influence of his brother-in-law he became a member of the Abwehr (the German military-intelligence agency). It was through his connections there that he became part of a group who plotted to kill Hitler. He said of this decision: “If I sit next to a madman as he drives a car into a group of innocent bystanders, I can’t, as a Christian, simply wait for the catastrophe, then comfort the wounded and bury the dead. I must try to wrestle the steering wheel out of the hands of the driver.” 

His involvement in this plot led to his arrest and imprisonment.  He was sent to Tegel Prison for 11/2 years. Then, as the Allies advanced and defeat became inevitable, the Germans moved Bonhoeffer and others east to Buchenwald and then to Flossenberg concentration camp. He was executed there on April 9, 1945. He was only 39 years old. It is reported that as he was led away to the place of execution he declared: “This is the end—but for me it is the beginning of Life!”^[41]

Many of Bonhoeffer’s overseas colleagues understood the dangers he was facing by remaining Germany and offered him sanctuary in both Britain and the USA, but he refused both offers believing that he: “should live through this difficult time with the German people.” To fail to do so, he believed, would prevent his having any part in the rebuilding of that nation.

Bonhoeffer, along with Oscar Romero, Martin Luther King and the many martyrs of our age understood clearly that following Jesus and living by gospel values sometimes comes at a cost. Speaking truth to power, resisting Empire, standing with the poor and the vulnerable, seeking justice for the oppressed, confronting corruption and exploitation is not always welcomed by those who do not wish to rock the boat, or by those who want to maintain their power, protect or build their wealth, or to shield themselves from suffering.

Today’s gospel is a stark reminder that following Jesus is not just about accepting God’s love, but means living by gospel principles and, if necessary, dying for them. At this point in the gospel story Jesus is being followed by large crowds who may be caught up in the excitement of the Jesus’ movement, who may be hoping to witness a miracle or to be cured of an infirmity or disease. Jesus needs to let them know that discipleship is much more than comradeship and miracles. Discipleship demands that followers are true to the principles of justice, integrity and compassion – no matter how uncomfortable that may make the society around them. 

Jesus wants to know who among the crowd has the sort of commitment that will see them to the end.  “Whoever comes to me and does not hate life itself cannot be my disciple.”   Or what king, going out to wage war against another king, will not sit down first and consider whether he is able with ten thousand to oppose the one who comes against him with twenty thousand?” In other words: “How many of you have truly considered the price of following me and asked yourselves whether or not you have the capacity to meet the cost?”

Ever since Constantine made Christianity the faith of the Empire, the church has been entwined with the state and the establishment. As a consequence, except for brief occasions it has often been difficult to distinguish Christian values from cultural values. Times are changing, the community in which we live is becoming increasingly fractured and the disparity between rich and poor continues to grow. Homelessness is on the rise and those who can afford homes cannot find homes to buy, food insecurity is a very real issue for too many families, and too many young people are finding themselves on the wrong side of the law. 

It is time to reclaim our role as a voice for the voiceless, a supporter of the weak and protector of the vulnerable. It may be that we will be called to critique the power that would exploit the vulnerable, take advantage of the weak and enrich itself at the expense of the poor. 

It is time to remember Bonhoeffer’s words of caution:  “Christianity stands or falls with its revolutionary protest against violence, arbitrariness and pride of power and with its plea for the weak. Christians are doing too little to make these points clear rather than too much. Christendom adjusts itself far too easily to the worship of power. Christians should give more offence, shock the world far more, than they are doing now. Christians should take a stronger stand in favour of the weak rather than considering first the possible right of the strong.” 

We must remember and teach those who come after us that following Jesus is not a crutch but a cross, not only a comfort in times of difficulty, but a challenge to act when to act is costly and it is not a defence against harm but is sometimes a call to put oneself in the path of danger.

“Whoever comes to me and does not hate life itself cannot be my disciple.” 

Do we, with all our privileges and advantages really understand the cost of discipleship and, if we do, are we willing, if called upon, to pay the price?