Disciples have an intimate, trusting relationship with Jesus.

Some years ago I attended an art exhibition in downtown Tokyo featuring the renowned American artist Clifton Karhu. Karhu himself was there, tall, clearly Caucasian, dressed in a traditional kimono. He had spent some 40 years in Japan, mastering the technique of Japanese woodblock print making.

He became a disciple of the Japanese masters, and his oukiyoe style was flawless. His prints were clearly not American, yet I noted a subtle coloration that was not simply a literal copying of the centuries-old tradition. In the language of Luke 6:40, the apprentice/disciple Karhu had become so proficient in the tradition of his Japanese masters that he dared do more than a number painting imitation.

As I browsed his works, one of which we bought, and talked with him about his style, it became clearer to me what it means to be a “disciple” of the “master,” Jesus and his tradition. In an individualistic culture in which copying and imitation are frowned on, where “painting outside the lines” is seen as a virtue, where expressing one’s unique inner self is strongly encouraged, where each generation has its own moniker and where excelling one’s teacher establishes one’s unique identity, copying and imitation are not highly respected virtues. In such a culture the difference between literalistic copying and authentic imitation is difficult to recognize.

New Testament culture was a traditional culture that greatly respected those who by imitation mastered the tradition. Paul exhorted his converts in Philippi to imitate him as he imitated Christ (Philippians 3:17). When we use the language of discipleship, we must be careful to understand this cultural context of the New Testament. Two words are regularly translated master. One means teacher, and the other means social and political superior (lord) who has the power to control. A master may be a master of slaves or an accomplished teacher-example. Jesus is recognized as both “teacher and lord” (John 13:12-15), but in the role of “lord” he does not emphasize his right to dominate and dictate but rather to lead as a pioneer (Hebrews). Thus, to be a disciple is to “follow his lead.”

Many years ago I heard a sermon entitled “The Style of the Man” that described the secret of Jesus’ life and winsomeness. Discipleship is imitating this style of Jesus as an art apprentice follows the style of his or her master. Sometimes it has been described as a “WWJD”—What would Jesus do?—ethic. But following the literal commands of the New Testament does not constitute discipleship. It is not mimicking a moral pattern. Without the Spirit of Jesus, such literalism is not discipleship. And even the poorest achiever who sincerely follows the style of the master is a disciple. Discipleship must never be confused with moral discipline or saintly personality.

This style is often symbolized with a cross, but what are its characteristics that we should imitate? We cannot describe them with a moralistic set of practices. The overarching characteristic is agape, which really means respectful, compassionate justice—loving one’s neighbor as oneself.

According to Jesus’ example, this included inclusive relationships that accept even the enemy as a neighbor and mutuality that prompts genuine willingness to share even out of poverty. Such mutuality implies more than charity; it requires social justice. It means living above and beyond the fear of death so that one’s life is not determined by self-serving decisions. It means implicit trust in God as a heavenly Parent, which frees one to love as God loves. It means the kind of attitude and stance that inevitably led Jesus to the cross. Sometimes it is identified with following the Jesus way of nonviolence and peacebuilding. But without a spiritual appreciation of the style of Jesus, such practice becomes the stuff of well-intentioned politics. Even poor imitations in the spirit/style of Jesus are genuine discipleship.

According to the Matthew version of Luke 6:40, Jesus says “it is enough for a disciple to be like his teacher” (10: 25). Yet Jesus is reported to have promised his disciples that they “would do greater things” than he had done (John 14:12).

Karhu’s works are a fine example of this principle in the art world. Imitation is not copycatting or cloning. It does not require the denial of one’s unique identity and personality. It does not mean adopting an ancient, first-century worldview or social order. Rather, as the 16th-century Anabaptist Pilgram Marpeck emphasized, it means adopting the style of Jesus through embodying the Spirit/spirit of Jesus in our modern culture.

Disciples have an intimate, trusting relationship with Jesus. It requires appreciative evaluation of his style (spirit) and loyal commitment (faith). In some evangelical circles this is referred to as a personal relationship, but personal must mean more than pietistic or romantic intimacy.

One apprentices oneself to him with the intent of learning his lifestyle. This was the longing of the apostle Paul when he wrote, “I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death” (Philippians 3:10). A disciple subjects her or himself to Jesus as master teacher and example dedicated to acquire his outlook and style.

C. Norman Kraus is a member of Park View Mennonite Church in Harrisonburg, Va.