NOT FOR ONESELF ONLY - Non sibi solum

     One underlying aspect of discipleship is openness towards others: a sense of fellowship with others as we take our place among them. Hence, ‘Non sibi solum' - Not for oneself only, because witnessing the Magister demands a childlike spirit, not a childish attitude. 

    Discipleship, when understood as ‘coming-after’ (Bonhoeffer’s Nachfolge), the Magister entails a cost, because all that speaks of ‘committed love’ (Agape) involves a sacrifice: the unwillingness to live this cost exhibits an immaturity focused on gratification. 

    My unwillingness to outgrow gratification prohibits discipleship because unable to embrace the ‘Minorem’ status, childlikeness is denied us: thus, we cannot witness the Magister because the kingdom belongs to such as these (Matthew 19,14).

    Lacking childlikeness veils the Magister’s presence because we are not reconciled with the necessity of ‘Kenosis’ (self-emptying) when we speak of committed love (Agape). Focused on ourselves, moaning transforms our dreams into nightmares. Claiming witness impact, we are ridiculous in the eyes of those who live their sufferings courageously, not whimpering.   

    This hemming off the Magister doesn’t mean we are happier, as restlessness, underlined by dishonesty, marks our path. This restiveness exhibits an unwillingness to fall in love with God, and thus, the adventure to seek Him speaks of failure. Following in Augustine’s footsteps, God has made us for Himself: our hearts are restless until they rest in him.  

    We must, therefore, not presume that the mere imposition of our will edifies an understanding of discipleship: being blind doesn’t mean I can see. Discipleship is thus an invitation to embrace the Magister’s ‘self-emptying’ (Kenosis), which necessarily involves an understanding of the cross as a gateway to deeper insights. Ignoring or attempting to replace it merely muddles things, especially if conceit accompanies us. It is, moreover, surprising how triviality underlines these presumptions and how this consolidates childishness. 

    Childishness not only accompanies us; sometimes, it defines us. It is, therefore, no wonder that Paul invites us to distinguish between the two – adulthood and childishness - and move on to deeper insights as disciples: “When I was a child, I talked like a child, I thought like a child, I reasoned like a child. When I became a man, I put the ways of childhood behind” (1 Corinthians 13.11). 

    In an age that readily exalts childishness, Paul’s insight proves difficult: we are encouraged to concentrate on the self as a supreme value, independently of the costs endured by others. Like spoiled children, we exaggerate our needs and rights as long as we get what we desire and are not disturbed by our responsibilities. 

    The right to do something doesn’t mean that I have the right to do it, because the common good of the community should guide our steps.  

    Tragically, some confuse childishness with childlikeness. Consequently, their interpretation of discipleship distances those who might have envisaged embracing the Magister. Accordingly, Dostoevsky has a point when he affirms that lying to ourselves prohibits us from distinguishing the truth within ourselves or around us (Fyodor Dostoevsky, The Brothers Karamazov). 

Childishness hinders our ability to commit ourselves to love: it distorts our self-understanding and blurs our clear-mindedness. It inhabits adulthood because, focused on our comfort zones, it limits my understanding: a grasp of who I am as a disciple.

    This has some drastic consequences because we tend to exalt everything inhuman: for example, in a society where children are superfluous, we animalise ourselves by humanising animals (Pope Francis, Opting for pets over children, January 5th 2022). 

    This isn’t an invitation to abuse animals - another expression of childishness or worse - but simply a willingness to put things right by recognising the significance of our humanity as a response to God’s Presence, respecting the dignity of every creature. 

    Discipleship envisages adulthood: a mind through which the Magister thinks, a heart through which he loves, a voice through which he speaks, and a hand through which he helps. Childlikeness concerns a concern other than yourself: it prioritises the significance of who I am in God's eyes.

Martin


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