Paul tells us that “we have been justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have gained access [by faith] to this grace in which we stand, and we boas in hope of the glory of God.” (RM 5:1-2)  By our faith we choose to be baptized into the Lord Jesus Christ and “that we who were baptized into Christ Jesus were baptized into his death? We were indeed buried with him through baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, we too might live in the newness of life.” (RM 6:3-4)

Through our baptism we receive the powers of the Holy Spirit and “For those who are led by the Spirit of God are children of God.  …you received a spirit of adoption, through which we cry, Abba, ‘Father!’ The Spirit itself bears witness with our spirit that we are children of God, and if children, then heirs, heirs of God and joint heirs with Christ, if only we suffer with him so that we may also be glorified with him.” (RM 8:14-17)  As adopted sons and daughters of God we become a disciple, a follower.

The concept of discipleship, central to the ministry of Jesus, is expressed in the New Testament (NT) by the verb akolouthein and by the noun mathētēs.  Jesus called men and women to “follow after” (akolouthein) him.  Those who followed him were known as his “disciples” (mathētēs).

The word mathētēs appears more than 250 times in the NT, always in the Gospels and Acts.  In secular Greek the word means “one who learns.” A mathētēs was someone bound to another in order to learn, thus an apprentice to someone in a trade or profession or a student of a philosopher.  There is no mathētēs without a didaskalos, a “master” or “teacher.”  The English word “disciple” comes from the Latin discipulus, “pupil.”

In the Old Testament (OT), the master-disciple relationship does not appear: mathētēs is not used in the Septuagint.  It enters the Jewish tradition with Rabbinic Judaism, probably under the influence of the Greek and Hellenistic philosophical schools.

In the NT mathētēs refers most often to the disciples of Jesus.  There is no question that Jesus gathered a group of disciples around him and sent them out as his co-workers to proclaim the coming of the reign of God.  Mathētēs is also used for the disciples of John the Baptist (MT 11:2) and occasionally for the disciples of the Pharisees (MT 22:16).  But its usage in reference to the disciples of Jesus along with the verb akolouthein is unique.

Akolouthein, appearing fifty-six times in the Synoptics and fourteen times in John, does not always refer those who were disciples in the strict sense, as when it is used of the crowds that followed Jesus (MT 4:25; 8:1).  But when used of individuals (MK 1:18; LK 5:11; JN 1:43), it, like mathētēs, shows the special characteristics of discipleship in relation to Jesus.

First, unlike the case of discipleship in Rabbinic Judaism, the disciples of Jesus did not choose the master; rather, the master chose and called the disciples.  The initiative comes from Jesus (MK 1:17; 2:14).  In MK 3:13-14 Jesus called those he desired for a twofold purpose;  that they might be with him and that he might send them out to preach as an Apostle (one who is sent).

Second, there is an inclusive element to Jesus’ call, even if it is still within a Jewish context.  Unlike that of the rabbis, Jesus’ call was not restricted to the ritually pure and the religiously obedient.  Among those invited to follow him were “tax collectors and sinners” (MK 2:15).  Women also accompanied him as disciples (LK 8:2).

Third, Jesus’ call to discipleship demands a radical conversion, a religious conversion to Jesus often symbolized by leaving behind one’s family and possessions.

Whoever loves father or mother more than me is not worthy of me, and whoever loves son or daughter more than me is not worthy of me; and whoever does not take up his cross and follow after me is not worthy of me.  Whoever finds his life will lose it, and whoever loses his life for my sake will find it. (MT 10:37-39)

The conversion is religious in that it goes beyond the requirement of the law.

Fourth, discipleship means following Jesus by sharing in his ministry.  Unlike the disciple of the rabbis, who were students, concerned with passing on the tradition of their teachers, the disciples of Jesus were called for service.  Jesus sent them (apostles) out to heal the sick, to cast out demons, and to proclaim that the Kingdom of God was at hand (MK 6:7-13; LK 10:2-12).

Finally, discipleship means a willingness to love others with a sacrificial love.  The disciples are to share whatever they have with others (LK 6:30).  They are to take the last place and to serve others (MK 9:35).  Their love for other is to be all-inclusive, placing others first.

Discipleship in the NT means a personal following of Jesus that affects every dimension of human life.  It calls one to enter into Jesus’ Paschal Mystery. “For if we have grown into union with him through a death like his, we shall also be united with him in the resurrection.” (RM 6:5) At its heart a disciple is one who imitates Christ.