An Excellent Overview of World Missions by Hampton Keathley IV

Missions Outline (adapted from hamptonk@bible.org)

Introduction

Over 7 billion people on earth

  • 60% in Asia
  • 15% in Europe
  • 12% in Africa
  • 8% in Latin America
  • 5% in America – but we (Americans) consume 60% of the world’s goods.

Missions is not an elective course—a tack on. It is the heartbeat of the church. If it weren’t for missions, God might as well come now. It is the main purpose of the church.

The Great Commandment 
(Matthew 22:34-40)

Matthew 22:34-40 But when the Pharisees heard that He had put the Sadducees to silence, they gathered themselves together. 35 And one of them, a lawyer, asked Him a question, testing Him, 36 “Teacher, which is the great commandment in the Law?” 37 And He said to him, “‘You shall love the Lord your God with all your heart, and with all your soul, and with all your mind.’ 38 “This is the great and foremost commandment. 39 “The second is like it, ‘You shall love your neighbor as yourself.’ 40 “On these two commandments depend the whole Law and the Prophets.” (NASB)

The Saducees were “sad you see” because they didn’t believe in the resurrection.

LOVE:

  • For God
  • 
For our Neigbor

Our society twists this. You need to love yourself or you can’t love your neighbor. Our society starts with self. We are supposed to start with God.

The Great Commission 
(Matthew 28:19-20)

Matthew 28:19-20 “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age.”

  • Disciple Go is a command but the heart of the commission is to make disciples.
  • Baptizing – rooting and grounding them
  • Teaching – what? – to observe all things. The emphasis on observing.

Verse 20 ends with the fact that we will have help. Christ is with us.

Myths of Missions

1. Myth of the Closed door – there are no closed doors to God

2. Nationalism – This is true. Most of the world is independent. Prior to WWII 99.5% of the world was under Western Domination. By 1969 99.5% of the world was independent.

3. Indigenous churches are self-sufficient – No church should really be self-sufficient. The universal church should help take care of all its members.

4. The hungry heart – the heart is deceitful and loves its sin everywhere.

5. The specialist – you need to be a doctor or a pilot to go to missionfield

6. The unfulfilled life – people who go to the mission field couldn’t find anything better in the real world.

How Can We Be 
True World Christians?

1. We need information about the rest of the world

2. That should lead to intercession.

3. Intercession will lead to involvement.

4. That leads to more interest.

5. Then you will want more information.

Acts 2:42-45 And they were continually devoting themselves to the apostles’ teaching and to fellowship, to the breaking of bread and to prayer. 43 And everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles. 44 And all those who had believed were together, and had all things in common; 45 and they began selling their property and possessions, and were sharing them with all, as anyone might have need. (NASB)

We have already seen that the church should love and disciple from Matt 22:34 and 28:19. Here we see a model that expands on these principles.

  • Worship
  • Instruction
  • Fellowship
  • Evangelism

The wife acronym is helpful for remembering what the church should be doing, but we can divide these four things into two areas

  • Love = Worship and Fellowship – Love for God and love for Neighbor
  • Discipleship = Evangelism and Instruction

Evangelism is essential. What if you went to a football game and the players never left the huddle. That’s what many churches are like. We are too comfortable and self-satisfied. We never hear the word “self-sacrifice.”

What is church planting?

Drawing together a group of believers into a corporate community for joint worship, mutual fellowship, continuing training and constant outreach.

Missions – the sending forth of authorized persons (those designed by God, empowered by the H.S. and sent by the church) beyond the borders of the church and the immediate gospel influence (this includes geographical and social or economic influence) to proclaim the gospel of J.C. to win converts and to establish functioning, multiplying local congregations. (Peters p. 11)

  • Purpose in Progress
  • God’s Concern = mission
  • God’s Communication = missions

Missions in the Old Testament 
5-12-5-5-12

Gen 11: 2 sins

  • Pride
  • Disobedience – “lest we be scattered over the face of the earth. Man has never wanted to go out into the unknown.

Gen 12:1-3

With context of 11: in mind we have Abraham’s call.

INDIVIDUAL

ASPECT

NATIONAL

ASPECT

INTERNATIONAL ASPECT

LAND

NATION

BLESSING

Gen 13

Gen 15

Gen 17

Palestinian

Davidic

New

Deut 30:3-5

2Sam 7:11-16

Jer 31:31-40

Poetry

  • Ps 2:
  • A Rebellious World – 1-3 — look around
  • A Righteous God 4-6 — look above
  • A Redeeming King 7-12 — look ahead

Retribution or refuge

  • vv. 1-5 = Praise = God’s Goodness to the earth
  • vv. 6-12 = Ponder = God’s Greatness over the eath
  • v. 13 = Pursue = God’s Guidance for the earth
  • A Prayer for God’s grace
, goodness & glory
  • With a Purpose for World redemption
World reverence
World rejoicing
  • Unto Praise for God’s person
, provision,
 & preeminence
  • Our Worship vv. 1-6 = Sing to the Lord because of:
  • who = all the earth
  • what = bless His name
  • when = from day to day
  • where = among the nations
  • why = for God is great
  • Our Witness vv. 7-10 = Ascribe to the Lord:
  • Say He reigns
  • among the nations
  • among the world
  • among the people
  • Our Wonder vv, 11-13
  • Say He rules:
  • the earth
  • the world
  • the peoples
 Prophets
  • Isaiah
  • Chapters 1-39 
= God’s Condemnation
  • Chapters 40-66
 = God’s Consolation
  • OT 
39 books
  • NT 
27 books

Our World 5:8-23

Woe – Materialism: possessions v 8-10

  • “Get all you can, can all you get , sit on the can”
 One beg reason we don’t want to go to missions is we don’t want to give up our stuff.

Woe – Hedonism: pleasure v 11-17

  • Philosophy that “pleasure is the chief end of man”

Woe – Humanism: presumption vs 18-19

  • Pulling ourselves up by our bootstraps – “I don’t need God. I’m doing fine without Him.”

Woe – Relativism: perversion v 20

  • No absolutes – who’s to say what’s right or wrong – “homosexuality is just an alternate lifestyle”

Woe – Intellectualism: pride v21

Woe – Imperialism: persecution v 22-23

  • What is the Solution to our world’s poblems?

Look up! In Isa 6:1 Isaiah looked up.

Our Worship 6:1-4

Our Witness 6:5-8

God’s preeminence v1 Conviction v5
God’s purity v2-3 Cleansing v6-7
God’s power v4 Commission v8

Verse 5: Isaiah had been saying woe is the world around him, but when he sees God, he says Woe is me!. I myself am awful.

  • Jonah

Chapter 1: Jonah Runs = God Chastens

Chapter 2: Jonah Prays = God Cleanses

Chapter 3: Jonah Preaches = God Converts

Chapter 4: Jonah Pouts = God Cares

1. We need to find our place in the world

2. We need to pray for the world

3. We need to proclaim to the world

4. We need to care for the world

Missions in the New Testament

History = 5 Gospels and Acts

Letters = 21 Letters

Prophecy = 1 Revelation

At the end of each gospel the writer gives us a homework assignment:

Emphasis is on scripture over experience – not like today. Beware of any movement that stresses experience over the Scriptures.

“You are witnesses” – good or bad, you are it.

THE SOURCE

THE CONTENT

THE AGENTS

God’s Word

Christ’s Work

Our Witness

God prophesied Salvation

Christ Procured Salvation

We Proclaim Salvation

Disciples had fear – Christ met needs – peace

Communion with Christ = Joy

He had the peace treaty in his hands – nail scars

They were sent but they had to have the Spirit before they could accomplish their mission. was this the filling of the HS. Probably not since He filled them in Acts 2: This was probably similar to Jn

Peace of Christ

Power of the Spirit

Pardon of God

v 19-21

v 22

v 23

We Rest in Him

We Rely on Him

We Reach Out for Him

GREAT COMMISSION PASSAGES

MATT

MARK

LUKE

JOHN

Make Disciples Preach the Gospel You are my Wtnesses So Send I You
All the Nations All the World All Nations The World Jn 3:16
Purpose Preaching People Process
We are Disciples Heralds Witnesses Ambassadors
Imperative Imperative Indicative Indicative

ACTS 
THE CHURCH

STARTS

SCATTERS

SENDS

1-7

8-12

13-28

  • Cross cultural expansion is emphasis in acts
  • Jerusalem, Judea, Samaria and uttermost part of the earth
  • Romans 10:14f

Four questions and the bottom line is that we need senders. Without senders, no one can go. There are plenty of people who are willing to go but raising support kills many endeavors.

(1) Can we reach the world in this generation? 2 Tim 2:1f is foundational. Vs 2 says faithfulness is only requirement.

Value of multiplication: 1 – 2 – 4 – 8 – 16 – 32 – 64 – 128 – 256 – 512 – 1024 – etc at end of 33 years we could have reached 9 billion

(2) Are the heathen lost?

See “Untold Billions: are they really lost.” Ron Blue, Bib Sac

Questions involved:

  • Is God Just?
  • Character of GodTheology Proper

(3) Is Christ the only way?

Sufficiency of Christ—Christology

(4) Did Christ have to die?

  • Necessity of the cross—Sotieriology
  • Is not evil relative? Judgment of sin—Amartiology
  • Is Man inherently sinful? Depravity of man—Anthropology
  • Is the church God’s unique witness? Role of the church—Ecclessiology
  • Is there a future reckoning?—Eschatology

God has revealed himself in creation and conscience.

What is man’s response to the Glory of God?

  • No praise. Notice: If you do nothing you will be moving.
    • No thanks—away from God
      • Vain thought:
        • Darkened heart—Dark in the heart – Dead in the head.
          • Pride
          • Foolish
          • Idolatry

Sacrificing chickens to a rock is not reaching out to God. It is the last stage in rejection of God.

Man has suppressed the truth. What does God do? He lets them go. He gives them over to their lusts and passions and depraved mind. These three areas correspond and are contrasted with the three areas we should love God with – our heart and soul and mind.

History of missions

  • Europe
  • Paul and Barnabas—Antioch
  • Patrick—Ireland
  • Augustine—England
  • Boniface—Germany
  • Asia
  • Francis Xavier—Japan
  • William Carey—India
  • Adoniram Judson—Burma
  • Hudson Taylor—China
  • Africa
  • Robert Moffat—South Africa
  • David Livingstone—Congo
  • Mary Slessor—Nigeria
  • C.T. Studd—Belgian Congo
  • Latin America
  • Bartolome De Las Casas
  • Cam Townsend—Guatemala – started Wycliffe Bible Translators
  • Jim Elliot—Equador (martyred)
  • Chet Bitterman—Columbia – martyred

Carey starts first sweep – Pioneer – coastal emphasis – 1800-1900

Taylor starts 2nd sweep – Inland emphasis – 1900’s

Townsend starts 3rd sweep – Hidden Peoples 1934 ->

10 Excellent Tips on Personal Evangelism from Dr. Tim Keller

Tim Keller Teaching Below at Redeemer Presbyterian Church in New York:

  1. Let people around you know you are a Christian (in a natural, unforced way)
  2. Ask friends about their faith – and just listen!
  3. Listen to your friends’ problems – maybe offer to pray for them
  4. Share your problems with others – testify to how your faith helps you
  5. Give them a book to read
  6. Share your story
  7. Answer objections and questions
  8. Invite them to a church event
  9. Offer to read the Bible with them
  10. Take them to an explore course

These are arranged from 1-10 as a progression. We too often start with numbers 8-10, but we need to start with 1-4 with most people. In fact, he says, we may need to loop through 1-4 multiple times before getting to the later steps. Not only is it more humble of us to begin with 1-4, but it is more loving.

By being real with our friends (#1), we show we trust them enough to be open with them. By listening to their thoughts about faith (#2) and to any problems they may be facing (#3), we show we value them and are genuinely interested in what they have to say. Showing love for our friends may even open opportunities to serve them by praying for them. #4 comes back full circle to being real and honest with our friends in an unforced way.

If we believe that our life is hidden with Christ in God (Col. 3:3), then we should feel the freedom to share our lives with our neighbors, and to love them enough to take the time to listen and get to know them. It isn’t our life anyway, but Jesus’s (Gal. 2:20). We’re just sharing with others that which doesn’t belong to us.

*This article has been posted on several excellent websites:http://gospeldots.com/2012/06/28/tim-kellers-top-10evangelismtips/;http://faithim.wordpress.com/2012/07/05/572/;http://timchester.wordpress.com/2012/06/05/kellers-top-ten-evangelism-tips/ – The Ten tips originating with Dr. Tim Keller.

About Dr. Tim Keller: He is an a Pastor, Writer, and sought after speaker. He is wonderfully Christocentric and gospel centered in all that he teaches. Some of his well known books are: The Prodigal God; The Reason for God; and Counterfeit Gods. He will soon be releasing a book entitled Center Church based on his missional and gospel centered philosophy of ministry and church planting – this book has been much anticipated by pastors and church planters for several years!

How To Build a Church “Of” Rather Than Just “With” Small Groups

BUILDING A CHURCH OF SMALL GROUPS – Willow Creek Community Church: A Case Study

(These are notes I [DPC]  took from the excellent book pictured above – Building A Church of Small Groups co-authored by Bill Donahue & Russ Robinson. Grand Rapids: Zondervan, 2005)

A PLACE WHERE NOBODY STANDS ALONE – By Bill Donahue & Russ Robinson

Willow Creek CC story –  “The people that we had worked with so hard to win to Christ were having an increasingly difficult time making the church a part of their life and making themselves a part of the church’s life. In many cases people couldn’t connect meaningfully to the church, but only about 10-15% of our congregation could get connected into one of those smaller settings (p. 11).”

Community – “It means first, that a Christian needs others because of Jesus Christ. It means second, that a Christian comes to others only through Jesus Christ. It means, third, that in Jesus Christ we have been chosen from eternity, accepted in time, and united for eternity.” ([Dietrich Bonhoeffer from Life Together, p.21] quoted on pp. 11-12)

New Vision for WCCC: “We began moving from a church where small groups were optional to a church where small groups defined the core organizational strategy (p. 12).”

Elder’s Comment: “We loved the movement of the HS, the changed lives, the catalytic energy, the sense of awe as we saw God at work; but we hated the disorderly organizational dynamics, burned-out staff and lay leadership, displaced people, and undisciplined masses (p. 13).”

The End Result:  “WCCC since 1992 (as of 2001) has gone from a church with small groups—that is, small groups being one of our programs—to being a church of small groups. Instead of 10-15% of the congregation connected into a small group, we have become a place where over 18,000 individuals are connected in 2,700 small groups (p. 14).”

 Part 1: Making the Case for Community

C1 – In the Beginning God: The Theological Evidence

  • “The Theological case for community depends on three basic ideas: First, God exists in community; He has forever existed as and will into eternity remain three persons in One. Second, God was incarnate in Jesus, whose transformational relationships offer a model you cannot ignore. Third, Jesus dreams of oneness for all Christians, which is why you must move your church toward His vision (P. 21).”
  • God is a plurality of oneness – “Then God said, ‘Let us make man in our image, in our likeness…(Gen. 1:26).” And … “The LORD our God, the LORD is one (Deut. 6:4).”
  • The Small Group is a generic form of human community that is transcultural, trans-generational and even transcendent. The call to human gathering in groups is a God-created (ontological) and God-directed (theological) ministry, birthed out of the very nature and purpose of God’s being. God as Being exists in community. The natural and simple demonstration of God’s communal image for humanity is the gathering of the small group (p. 22 quoting Garth Icenogle, from Biblical Foundations for Small Group Ministry, p. 13)
  • True community is both horizontal and vertical – like the bars on the cross…they meet in the center, when we experience God and all of His fullness and His people in all their fullness.
  • The Importance of Jesus’ prayer in John 17:20-21, “I do not ask for these only, but also for those who will believe in me through their word, that they all may be one, just as you, Father, are in me, and I in You, that they also may be in us, so that the world may believe that you have sent me.”
  • “This concern for the survival of the church down through the ages provides the explanation for the anguished tones of Jesus’ prayer. He knew that if the church should fail to demonstrate community to the world. It would fail to accomplish its mission, because the world would have reason to disbelieve the gospel (vv. 21, 23). According to that prayer, the most convincing proof of the truth of the gospel is the perceptible oneness of his followers (Quoting from Gilbert Bilezekian’s, Community 101, p. 37 [p. 32])

C2 – Created for Community: The Sociological Evidence

1)   SG’s provide strength for life’s storms – Many of the heroes of the faith (e.g. David @ Jonathan) survived adversity through faith and community.

  • Ecclesiastes 4:9-10, “Two are better than one…if one falls down, his friend can pick him up.” ; John 16:33, “In this world you will have trouble;” Romans 12:15, “Weep with those who weep;” Galatians 6:2, “Carry each other’s burdens, and in this way you will fulfill the law of Christ;” Leviticus 19:18, “Love your neighbor as yourself.”

2)    SG’s provide wisdom when we face important decisions.

  • Proverbs 15:22, “Plans fail for lack of counsel, but with many advisors they succeed.”

3)   SG’s provide accountability and offer us acceptance while we change.

  • Proverbs 27:17, “Iron sharpens iron, and one man sharpens another.”

4)   SG’s provides acceptance that help heal our wounds.

  • Interesting point: “When you talk to people about their families, you’ll discover a startling truth few want to admit. Many people experience more pain than love and acceptance in their families (p. 42).”
  • John 15:12-13, “My command is this: Love each other as I have loved you. Greater love has no one than this, that he lay down his life for his friends.

C3 – What the Church Needs to Grow: The Organizational Evidence

  • Two Principles: 1) Your church will best meet each member’s needs by honoring each leaders “span of care” (i.e. this principle insures that everyone is cared for, but no one cares for too many people); 2) the church cannot function as God intends unless people see themselves as members of one body.
  • “Reorganizing your congregation into a church of small groups is hard work. You need to present the organizational case to every segment of your church, including your ministries to children and adults, couples and singles, men and women, jocks and computer geeks, the mature and the emotionally unstable, the leaders and the newly converted. But span of care  (Exodus 18) can help your church achieve reorganization.
  • “Coach” is the term that WCCC uses for their leaders of small groups…
  • “We at WC had no way to achieve this level of care until we put span of care to work by organizing everyone into small groups. We designated leaders to care for groups of children, women, men, couples, and families. Coaches care for leaders, and coaches receive care from staff leaders (p.49).”
  •  “As everyone works together, God transforms individual lives, creating the kind of oneness experienced in the Trinity, the kind of community Christ dreams for us (p. 49).” Two key passages: 1 Corinthians 12:12-13 & Ephesians 4:3-7, 11-16
  • “I can tell you this: sizzling services, extra ministry programs, or new curricula will not transform yours into a church where people really do build each other up in love, ‘as each part does its work.’ The churches that come closest to this ideal share a common vision and practice. Their leaders—senior pastor, staff, elders, key volunteers—our bold enough to imagine the seemingly impossible. They believe the church can experience oneness by transforming people through community. And these leaders have recognized that small groups are the key, the common practice, for realizing the vision. They have taken action (p. 51).”

Part 2: Pursuing Community in Small Groups

C4 – Small Groups Are Built on Authentic Relationships

  • “Small groups are microcosms of God’s creation community. Wherever two or more persons come together, they become an actual reflection of the image and likeness of God. Small groups are the basic arena for either imaging the redeeming presence of God or projecting destructive human systems. Every small or large gathering of humanity exists in this tension of manifesting an inhuman structure or embodying divinely redemptive relationships.” – Gareth Icenogle, Biblical Foundations of SG Ministry
  • Key elements of authenticity: Growing in community; Self-disclosure; Care-giving; humility; truth-telling; & affirmation

C5 – Small Groups Are Places Where Truth Meets Life

  • Truth-Focused Groups = Know the right answers to the right questions; Focus on information—“What does it mean? Reward members for being right; Community is built on the principle of agreement; the goal is a well-informed student.
  • Life-Focused Groups = Know the right answers to personal problems; focus on introspection—“How do I feel?” Reward members for being real; Community is built on the principle of acceptance; The goal is a well-understood self
  • Transformation-Focused Groups = Know the truth about God and me; Focus on transformation—How am I becoming like Christ? Reward members for being on honest with God and others; Community is built on the principle of authenticity; The goal is a well-ordered heart.

C6 – Small Groups Experience Healthy Conflict

  • Setting Boundaries for Managing Group Conflict:

1)   If it happens in the Group, Process it in the group.

2)   The Leader is responsible for Process, Not Outcomes

3)   Validate the conflict

4)   The conflict does not need to be resolved at this meeting

5)   Conflict Must be processed with trust and confidentiality

  • Confronting an individual:

1)   Start as soon as possible

2)   Meet face to face

3)   Affirm the relationship

4)   Make observations, not accusations

5)   Get the facts

6)   Promote resolution

  • The “A” Guidelines for Confession:

1)   Address everyone involved (Ps. 32:5; Luke 19:8; James 5:16)

2)   Avoid using “if,” “but,” and “maybe.” What excuses or blaming do you need to avoid?

3)   Admit specifically what was done or said (Ezra 9:5-15)

4)   Apologize: How might others feel as a result of your sin?

5)   Accept the consequences (Luke 15:9; 19:8)

6)   After your behavior. What changes do you intend to make, with God’s help, in the way you think, speak, and behave in the future? (Matt. 3:8; Acts 26:20)

7)   Ask for forgiveness and allow time. What might make the person whom you have wronged reluctant to forgive you?

C7 – Small Groups Provide Well-Balanced Shepherding

  • Bill Hybels, “Of all the things Jesus could have said concerning Peter’s ministry (referring to John 21:15-19), he said, ‘Tend my sheep.’ He told Peter to get some people and train them up in the school of life, to nurture them, and to guide them. Jesus made time in his life to tend a little flock. And if he were here today, above all else, he would make the time to tend a little flock. So, if you are a small group leader, or a leader of leaders, and you are making time to tend a little flock, you are doing Jesus’ work. Any time you wonder whether you are having any impact on the kingdom, remember that tending a flock reflects the very heart of God and his plan of redemption for the world (p. 109).”

Part 3: Developing Leaders of Small Groups

C8 – Enlisting Small Group Leaders

  • Look at who they ARE: Affections; Reputation; & Expectations
  • Affections: People suited to leadership love God, people, truth, and the church. The greatest gifts a leader can give to a small group are a relationship with Christ and the passion to be more like Him.
  • Reputation: A person’s reputation offers clues to that person’s preparation for leadership. Make it a point to meet people close to the potential leader. Inquire what they think of the person’s character, trustworthiness, and way of relating to others. Ask people to assess a candidate’s leadership potential. Do they believe the person could grow toward leadership? Why or why not? Have they served others or the church in ways that produce effective fruits of ministry?
  • Expectations: Make sure candidates understand and support expectations for service. As you discuss what senior staff, elders, or other key lay leaders expect form a small group leader, look especially for people who commit themselves to participating in membership, respect spiritual authority, and pursue life-long learning.
  • Where do you look for leaders? This is a trick question. Rather than look for leaders, we encourage churches to look for people. There’s always a greater supply of people than of obvious leaders. Some of these people will eventually emerge as leaders.

C9 – Training Small Group Leaders

During Meetings:           Between Meetings:

Gather – invite current or potential members into community Build intimacy, transparency, and authentic relationships in the group Build friends with existing group members and seek to invite new ones
Develop – Take each person the next step in spiritual growth or leadership Create a place where truth meets life Shepherd members and develop apprentice leaders
Serve – Complete ministry tasks together Plan and prepare for strategic serving opportunities Serve personally outside the group or serve together as a group

C10 – Coaching and Supporting Leaders

The Role of the Coach

 

Huddle

Visiting the Group

One-on-One

Leadership Development:

  • Vision casting
  • Skills
  • Apprentices

Lead

Affirm

Care

Pastoral Care:

  • Spiritual
  • Relational
  • Personal

and

and

and

Ministry Support & Expansion:

  • Prayer
  • Affirmation
  • Resources

Model

Observe

Develop

C11 – Make Decisions

5 Questions that Must Be Asked in order to Become a Church of Small Groups:

1)   Will we become a church of small groups?

2)   Who will be the point leader?

3)   What will be our long-term structure?

4)   How will we develop enough leaders?

5)   From where are we starting?

Regardless of your design, you will find that you need a number of leaders equal to 25-30% of the number of people connected in groups. That high percentage includes those who are apprentices or rising apprentices, people who are intentionally being developed as emerging leaders. Thus, a group of 10 will have a leader, an apprentice, and maybe one or two others the leader hopes to develop as future leaders.

  • A church built on SG’s will need a lot of volunteers.
  • You need to invest in many volunteer leaders.
  • You will give away ministry to an increasing corps of lay ministers.
  • There is good news: the ownership of the congregation’s life will expand.

What Are Our Core Values?

  • Building relationships: How much do parishioners naturally care for each other?
  • Loving lost people: Are people inclined toward outsiders?
  • Truth telling: Does your congregation acknowledge and deal with conflict?
  • Mutual ministry: What is the current lay ministry quotient?
  • Accountability: Is there enough vulnerability and submission to grow?
  • Commitment: Do people own the church’s mission and act like it? 

Five Major Types of Small Groups:

Disciple-Making Groups Community Groups Service Groups Seeker Groups Support Groups
Members Believers in a structured discipleship process Believers & non-believers Believers & non-believers Predominantly nonbelievers Believers & non-believers
Curriculum A set curriculum Leaders work with Coaches to choose curriculum Leaders work with Coaches to choose curriculum Determined by questions from the group Determined by the ministry leaders
Open Chair Used at breaks in curriculum Used regularly to add members Used regularly to add members Always has an open chair Used primarily to form new groups
Emphasis Develop spiritual disciplines, memorize Scripture, disciple others Build community, invite new members Complete the task, invite new members Lead people to Christ, disciple new converts To support members as they work through personal difficulties
Multiplication Apprentice leads new disciple-making group Groups grow and birth after 24 to 36 months Groups grow and birth at variable rates depending on the task Apprentice leads new seeker group or new believers group Apprentices are trained to form new groups
Duration 18 to 24 months Continue to grow and birth Continue to grow and birth Average length is about one year Varies depending on personal needs and the purpose of the group
  • “In SG ministry, your strategy must account for span of care. Open groups will aid your journey. Varied entry points will give everyone ways to connect in an aligned ministry. A self-perpetuating leadership corps will grow into shepherding the whole flock effectively, especially as you intentionally cultivate spiritual growth and contextualize your growth model (p. 193).” 

C12 – Choose a Strategy

Stephen Bartman, Hyperculture, “When we come home at the end of the day, it may not be just work we bring with us, but also our high-speed frustrations and electronic expectations. In short, we may come to expect the imperfect human beings in our lives to operate as efficiently as our equipment, quickly losing patience with those we might otherwise love because they do not answer as swiftly, or respond as rapidly, or obey as readily as the machines we know.

Four Lessons for Ministry Alignment (p. 186):

First, communication is critical. “We failed to communicate adequately with leaders of the “church with” version of small groups. We didn’t explain often enough or deeply enough about how they would fit within the new infrastructure. Instead of building on our strong foundation, we alienated a key audience—then we had to win them back.”

Second, stay flexible. “Whatever strategy you choose needs a ‘loose-tight balance.’ You need a uniform set of standards and definite understanding of what constitutes group life and what does not. Yet, the ministry-by-ministry expression of groups must permit increased variety in meeting every person’s need and readiness for community.”

Third, balance patience with restlessness. “It took us seven years to organize every part of the church on a full small groups foundation. Sometimes we made partial gains, backed off until change was accepted, then returned to chip away again. As one minister observed: ‘We are in year twelve of a twenty-year vision, and we are going to have to extend it beyond that.’ Alignment takes time.”

Fourth, Confrontation is essential. Speak the truth in love.

C13 – Phasing in the Small Group Ministry 

The Model Phase: The best way to embed community values into a small group ministry is to model them yourself. If your church is just beginning small groups, start with a few model groups, led (ideally) by the senior pastor and/or other key church leaders.

Turbo Groups: ratchet up the model group concept. Turbo groups are SG’s filled with apprentice leaders. In other words, everyone in the group is expected to someday lead his or her own group. Thus a turbo group functions as both a real small group and a training group. 

The following will help your turbo groups succeed:

  • Turbo groups must build authentic community. This is not simply a training group. These people must understand and practice community or they will never reproduce it in their own groups.
  • Turbo groups must experience all components of a regular group. They need to practice the open chair, identify apprentice leaders, create places where truth meets life, build authentic relationships, and appropriately handle conflict—so that the same things will take place in the next set of groups.
  • Turbo groups must seize teachable moments. In these groups, leadership lessons are often caught, not taught. It is appropriate in the context of a turbo group to pause and say, “Let’s talk about what just happened—and why—in the last ten minutes.” Or, leaders might ask, “Why did I do this? What did you see me doing that was good or needs improving?”
  • Turbo groups take time. Turbo groups probably need at least 9-12 months to appropriately train new leaders. It can happen more quickly if the group meets weekly or if leaders have prior small group experience. However, brand new leaders may need as long as eighteen to twenty-four months of preparation.

The Pilot Phase: After firmly establishing your core values and clarifying your small group development model, you are ready for the pilot group phase. This is a learning phase for a limited number of groups. New to the nature and meaning of small group community, many people will be wary of long-term commitments. During this phase, you start a limited number of small groups that last just 9-12 months. The time limit is a safety net; it gives everyone a chance to pause, evaluate, and redesign.

The Start-Up Group Phase: Your leaders have modeled appropriate values during the model/turbo group phase. You’ve run new groups through a pilot phase to discover difficulties. Now you can give the “green light” to starting small groups throughout the church. The start-up group phase is the final phase before going public. You are now giving permission for interested people to develop groups and explore leadership.

  • During the start-up phase, you will need a training strategy so emerging groups and leaders can learn more skills. You will need regular leadership gatherings and an annual retreat. But this is still not the time to go public. It’s too soon for weekly pulpit exhortations about joining small groups, because your structure isn’t ready for the potential response.

Going Public:

  • Don’t go public until you have enough leaders and infrastructure in place to handle the response.
  • For the traditional groups transition from big groups to more communal and relationally oriented groups.

Dr. Ken Boa on The Importance of Teamwork in Ministry

The Importance of Teamwork

Perhaps brief would be the best word to describe a good kettledrum solo. Even the best musicians in the world would have a difficult time coaxing variety out of the huge mother of all percussion instruments. A flute or trumpet makes for much more pleasing and melodious sounds. Still, there are few solo instruments that can sustain our interests for long periods of time. We tend to think of instruments like the guitar or the piano because they can play more than one note at a time.

The long-term attraction of a good orchestra is not its solos, but its symphony. Music is most moving when it blends and balances the voices of many individual players. Mix a melodious violin with the thunderous boom of a tuba, add the melancholy cello and the warm French horn – and the minutes turn into hours without our even noticing. Such individually diverse instruments come together to make a sound like no other and sweep us along with them into another place.

This same principle that brings success in the concert hall holds true in the kitchen as well. A good chef mixes ingredients like flour, raw eggs or lard – things that by themselves are unappealing; but properly blended, they become mouth-watering dishes.

Likewise, a great leader must know how to bring together diverse elements and create a productive group. Few skills are more important in leadership than the ability to build a team. A mark of a great leader is how many great people will join his or her lineup. The greatest king of Israel, David, had a team comprised of “mighty men”:

These are the names of David’s mighty men:

Josheb-Basshebeth, a Tahkemonite, was chief of the Three; he raised his speak against eight hundred men, whom he killed in one encounter.

Next to him was Eleazar son of Dodai the Ahohite. As one of the three mighty men, he was with David when they taunted the Philistines gathered at Pas Dammim for battle. Then the men of Israel retreated, but he stood his ground and struck down the Philistines till his hand grew tired and froze to the sword. The Lord brought about a great victory that day. The troops returned to Eleazar, but only to strip the dead.

Next to him was Shammah son of Agee the Hararite. When the Philistines banded together at a place where there was a field full of lentils, Israel’s troops fled from them. But Shammah took his stand in the middle of the field. He defended it and struck the Philistines down, and the Lord brought about a great victory. – 2 Samuel 23:8-12

Because David attempted mighty things, only the mighty could keep up with him. Those who could not keep pace could not join the team.

You Can’t Do It Alone

Don Bennett was on top of the world. He was wealthier than most of us will ever imagine. He owned a ranch, a ski chalet and an eight-bedroom waterfront home on Seattle’s Mercer Island. And then everything changed. On a beautiful sunny day in August of 1972, Don was boating with his children when he fell overboard and the propeller of the boat ran over both of his legs. He nearly bled to death but managed to survive. His left leg took 480 stitches to close. His right leg was gone completely above the knee.

To make matters even worse, while he was in the hospital recovering, his business fell to pieces. Don felt like he had lost everything – except his determination. Amazingly, Don taught himself to ski again. Eventually, he would teach other amputees to ski on one leg. He started another business, Video Training Center, which listed such clients as Boeing and Weyerhauser. He started kayaking, and it was then that he began to dream of climbing mountains again.

Don had climbed Mt. Rainer in 1970. He decided to do it again, but he knew he couldn’t do it alone. He hopped five miles a day on his crutches. With a team of four others, he made it within 400 feet from the top before they were forced off by whiteout conditions and screaming winds. Four months later, he was training again with his team captain. They trained together for another year before returning to the mountain. He climbed for five days, 14 hours a day, sometimes hopping, sometimes crawling up the incline on one leg, and on July 15, 1982, Don Bennet touched the summit at 14,410 feet. He was the first amputee to climb Mt. Rainer.

When asked about the most important lesson he learned during the entire ordeal, his response was simple: “You can’t do it on your own.” He described how during one very difficult trek across an ice field his daughter stayed at his side and with each hop told him, “You can do it, Dad. You’re the best dad in the world. You can do it, Dad.” He told his interviewers that there was no way he would quit hopping to the top with his daughter yelling words of love and encouragement in his ear.1

You can’t do it alone. That makes a lot of sense! Few, if any, truly outstanding accomplishments can be achieved alone. That’s a fact that most of us are aware of. But what is not immediately obvious is that not just anyone can help. Don Bennett did not recruit his helpers in a nursing home. He built a team of people who wanted to climb a 14,410-foot peak and, perhaps more importantly, who could climb a 14,410-foot peak. One who attempts mighty feats had better be capable of recruiting a mighty team of willing and able participants.

King David did just that. His was one of the most celebrated teams in the entire Old Testament. This group was the all-star team of his battle-hardened warriors, celebrated for their valiant efforts. These men were ready, willing and able to step into the battle and lay their lives on the line for the man they knew was God’s chosen leader.

Several things stand out as we consider how David pulled his team together.

First, he spent time with them in battle. These men were welded to David by the hot fires of battle. His inner circle consisted of those men who had fought alongside him. Men, more so than women, tend to be seriously bonded together by shared experiences. It is especially true that as men struggle together and endure fierce opposition they are most tightly knit. Men who train for battle as a unit understand that they are their brother’s keeper. No one fights a battle alone; they move and succeed or fail as a unit. David knew these men and their capabilities, because he had seen what they could do with his own eyes.

Second, knowing that they were willing to make sacrifices for him, David made sure that they knew he was willing to do the same for them. When three of his mighty men risked their lives to obtain drinking water for him during a battle, David refused to drink it, choosing instead to pour it out onto the ground:

During harvest time, three of the thirty chief men came down to David at the cave of Adullam, while a band of Philistines was encamped in the Valley of Rephaim. At that time David was in the stronghold, and the Philistine garrison was at Bethlehem. David longed for water and said, “Oh, that someone would get me a drink of water from the well near the gate of Bethlehem!” So the three mighty men broke through the Philistine lines, drew water from the well near the gate of Bethlehem and carried it back to David. But he refused to drink it; instead, he poured it out before the Lord. “Far be it from me, O Lord, to do this!” he said. “Is it not the blood of men who went at the risk of their lives?” And David would not drink it. – 2 Samuel 23:13-17

Such were the exploits of the three mighty men.

This was by no means intended to degrade their act. Rather, David meant to dignify it. He poured the water out before the Lord almost as a drink offering. His act of sacrifice communicated a depth of devotion and love that had to have impressed those warriors.

Third, they celebrated victory together. Time and again David and his mighty men faced seemingly insurmountable odds and saw God deliver them. Through these amazing victories, David and his mighty men began to experience the truth that the Apostle Paul would later share with the church in Rome: “If God is for us, who can be against us?” (Romans 8:31b). Knowing that God would be faithful to deliver his anointed leader from dangerous circumstances, afforded these men great confidence in the battles they faced.

Finally, David honored his friends. These men were well known throughout the land as “David’s Mighty Men.” That phrase served as a banner that set them apart as extraordinary. They weren’t merely known as mighty men; they were David’s mighty men. A group’s strong sense of identity allows them to stand firm in the face of mounting pressure. As we read this account, one thing becomes clear: David knew he couldn’t do it alone.

The early church had this same mindset. In Acts 2:42-47, we read that the body of Christ viewed itself as a synergistic team:

They devoted themselves to the apostles’ teaching and to the fellowship, to the breaking of bread and to prayer. Everyone was filled with awe, and many wonders and miraculous signs were done by the apostles. All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need. Every day they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, praising God and enjoying the favor of all the people. And the Lord added to their number daily those who were being saved.

There was a tangible sense of teamwork in the early church. These Christ-followers shared their possessions, met together regularly and ate “glad and sincere hearts.” Notice that Luke uses the word “devoted” to describe the early Christians. This is one of his favorite words in the book of Acts. Its roots are found in the idea of a steadfast pledge or a binding promise. Not only were these believers devoted to God, they were devoted to one another.

Teamwork and the Trinity

Strong teams functioning at their best reflect similarities to the relationship that exists within the divine Trinity. Scripture records the work of the divine trinity in the creation of the cosmos (see Genesis 1:1-2; John 1:1-3; Colossians 1:15-17). Thus, when a team works together in an other-centered manner, it mirrors, albeit dimly, the creativity and mutual regard that is derived from God himself. As Gilbert Bilezikian has written, “Whatever community exists as a result of God’s creation, it is only a reflection of an eternal reality that is intrinsic to the being of God.”2

The three persons of the Godhead are never independent but always work together in concert. One needn’t read very far in the Bible to discover this. In the very first verse (Genesis 1:1), we are introduced to God as the initiator and designer of all creation. The second verse describes the Spirit of God hovering over the created world. Notice that the Spirit does not construct the created world; he merely hovers over it – suggesting the role of protector or overseer. Finally, in the third verse, we find the Word of God as the executor of God’s will – the agent of creation.3

This perfect and harmonious interaction, though obvious from the beginning of the Bible, was especially evident in how God made it possible for people who were formerly alienated from him to be transformed into his beloved children (Ephesians 1:3-14). This passage, which in the original language of the Bible is actually one long run-on sentence, beautifully extols the work of each member of the Trinity in God’s scheme of redemption, work which corresponds to what we have just seen in the first three verses of Genesis 1.

Paul first spoke of the work of the Father in accomplishing our salvation:

Praise be to the God and Father of our Lord Jesus Christ, who has blessed us in the heavenly realms with every spiritual blessing in Christ. For he chose us in him before the creation of the world to be holy and blameless in his sight. In love, he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves. – Ephesians 1:3-6

The Father chose us before the creation of the world and sent his Son into the world so that through him we could be adopted into his family. He planned all this out very carefully and initiated it at just the right time. God the Father is the initiator and designer of our salvation.

Second, the apostle focused on the work of the Son:

In him we have redemption through his blood, the forgiveness of sins, in accordance with the riches of God’s grace that he lavished on us with all wisdom and understanding. And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, to be put into effect when the times will have reached their fulfillment – to bring all things in heaven and on earth together under one head, even Christ.

In him we were also chosen, having been predestined according to the plan of him who works out everything in conformity with the purpose of his will, in order that we, who were the first to hope in Christ, might be for the praise of his glory. – vv. 7-12

The Son makes the Father’s plan a reality. In his incarnation, he becomes the God-man, the mediator between God and man. His blood sacrifice on our behalf paid the penalty for our sins so that we could enjoy forgiveness and lay hold of God’s purpose for our lives. God the Son is the agent of our salvation.

Third, the work of the Holy Spirit seals and guarantees our spiritual inheritance:

And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, who is a deposit guaranteeing our inheritance until the redemption of those who are God’s possession – to the praise of his glory. – vv. 13-14

The Holy Spirit applies the righteousness of Christ to all those who are in Christ. He has anointed us, holding us as a pledge until we see Christ face-to-face. The Spirit of God is the protector of our salvation.

Thus, the Father initiated salvation, the Son accomplished it and the Holy Spirit makes it real in our lives. At the end of each of these three sections the phrase “to the praise of his glory” appears. All three are to be praised for their work in bringing us to salvation. The Father, Son and Holy Spirit perform distinct roles, but they work together in perfect harmony and agreement.

There is much talk about how to build unity among diverse people. If we go back to the analogy of an orchestra, you may recall how that orchestra tunes itself before the performance. The oboist plays the concert pitch (an A above middle C [440 Hz.]), then the first violinist plays the A, and the other instruments tune to that pitch. What follows can only be described as a bizarre cacophony at first, as you hear them make that strange sound only an orchestra can make. But once it’s calmed down, they’re all tuned to one another by tuning to the same instrument.

Jesus Christ is our guiding instrument. His incarnation sounded the concert pitch for all of us. As we yield to the transforming power of the Holy Spirit, we find our own instruments coming more and more into the same key as Jesus. As a byproduct of this, we find that we are all in tune with one another as well.

The Power of Synergy

A team is capable of accomplishing things that no individual, no matter how multi-talented, could do alone. Let’s take a little quiz. Don’t worry, there is only one question: If two horses can pull 9,000 pounds, how many pounds can four horses pull?

Here’s a hint: it’s not 9,000 pounds. In fact, it’s not 18,000 pounds. Believe it or not, four horses can pull more than 30,000 pounds! If that doesn’t compute, it’s because you don’t understand the concept of synergism.

Synergy is the energy or force that is generated through the working together of various parts or processes. Synergism can be defined as the interaction of elements that, when combined, produce an effect that is greater than the sum of the individual parts. Synergy is a joint action that increases the effectiveness of each member of a team. To function well, a team must be committed to a common vision and purpose, and it must be willing to work in unity for the improvement of the whole rather than the advancement of any one member.

From a large pool of disciples who were following him, Jesus designated only 12 men who would become his apostles. This was such a significant decision that the Lord prayed all night to prepare for it: “One of those days Jesus went out to a mountainside to pray, and spent the night praying to God. When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles” (Luke 6:12-13). Mark 3:14 adds that Jesus appointed these 12 apostles “that they might be with him and that he might send them out.”

Jesus knew that this was the team that would be with him for the rest of his ministry, and he was prepared to pour himself unreservedly into their lives. He would still teach the crowds, but in private sessions he now begins to pour out his plans and his character into these 12 men. Even in the midst of his greatest popularity, Jesus realized that the way to turn the world upside-down is to invest heavily in a few.

Nearly 2,000 years later, we are here to attest to that fact that it worked. Eleven of these 12 men became the foundation of the church, built on the cornerstone of Christ (Ephesians 2:19-20). Jesus’ actions, the unshakable reality of the resurrection and the indwelling power of the Holy Spirit turned a group of men who were characterized by confusion, infighting and self-interest into a genuinely synergistic team with (and this is perhaps the greatest miracle of all time) an authentic fondness for one another.

Today the church, the body of Christ on earth, is not an organization but an organism that manifests both unity and diversity. We’re each a part of something; there are to be no spiritual loners in God’s family. We are people who journey along the way with other people to whom we’re called into a covenant of relationship. When we come to God, helpless and battered, nothing in our hands, and receive his gift of forgiveness and salvation, we are buying into a package deal. God says, “If you love me, you must love my people as well.”

We live in an individualistic culture, but we are called to be people in relationship. We are not called to be the persons of God but the people of God.

One phrase that is easily overlooked in all this is the first part of verse 14: Jesus set these men apart “that they might be with him.” Before they were sent out to engage the world in ministry, they were called to a personal experience with Jesus. Wisely, Christ never wants anyone to talk about Christianity like a salesman but as a witness, someone who has experienced firsthand what he is talking about. There is something about a person who has been with Jesus that is distinctive.

Most of us would agree: being alive when Jesus comes would be optimal. We pray, with the saints throughout the ages, “Maranatha! Even so, come Lord Jesus.” However, is anyone of us willing to be presumptuous and assume that we will be alive when he comes? Can we be so certain that his return will come during our own lifetime?

It is wise for us to see how we can invest into other people so that the things we have learned, the things we value, the things we have built our lives around will live on after we are gone. A prudent mind is always building succession. A prudent mind is always mentoring another who will rise to positions of leadership in the future. An old folk parable says that a wise man is willing to plant shade trees even though he knows he will never enjoy the shade. He’s planting them for his children and his children’s children.

We see a great example of the relationship between synergy, mentoring and teambuilding in sports. Many of the great coaches of our era once played for and coached under the great coaches of yesteryear. In the 2002 World Series, the Anaheim Angels squared off against the San Francisco Giants. Remarkably, both teams were managed by former teammates Mike Scioscia and Dusty Baker. Both men are among the finest managers in professional baseball, and they will tell you the wonderful experience it was to play for the legendary Tommy Lasorda. Byron Scott coached the New Jersey Nets to back-to-back NBA finals. He directly attributes much of his success to playing under the tutelage of Pat Riley. As the coach of the San Francisco Forty-Niners, Bill Walsh revolutionized the game of football with his “West Coast Offense.” At least seven of those who were his assistant coaches have now been head coaches in the National Football League.

A Team of Specialists

Teams are comprised of positional specialists. These individuals have been recruited on the basis of individual ability and expected contribution. But they aren’t a solid team until their individual strengths combine to produce an outcome which no single member alone could have produced. High performance teams are tough to build. So we look to the Master Teacher for a demonstration of how to recruit and mold a world-class team.

Jesus formed the most important team ever assembled. This team was developed to continue his work on earth (Acts 1:8-9). Luke recorded the continuing story of the apostles in the book of Acts. The church they led exploded out of Jerusalem, around the world and across nearly 2,000 years of history. Mark 2:14-17 recounts a seemingly insignificant event – the calling of Matthew, also known as Levi:

As [Jesus] walked along, he saw Levi son of Alphaeus sitting at the tax collector’s booth. “Follow me,” Jesus told him, and Levi got up and followed him.

While Jesus was having dinner at Levi’s house, many tax collectors and “sinners” were eating with him and his disciples, for there were many who followed him. When the teachers of the law who were Pharisees saw him eating with the “sinners” and tax collectors, they asked his disciples: “Why does he eat with tax collectors and ‘sinners’?”

On hearing this, Jesus said to them, “It is not the healthy who need a doctor, but the sick. I have not come to call the righteous, but sinners.”

Levi may seem like an arbitrary choice, but as we saw earlier, Jesus spent all night in prayer before making his choices. In other words, he chose Matthew intentionally, because he wanted to show us something. By choosing a tax collector, Jesus demonstrated two important principles of team building.

First, he recruited specific people for specific reasons. Teams are made up of players. Players have positions. They are expected to contribute something they do well – ideally better than anyone else on the team.

Second, Jesus recruited an “odd” player. He began with a group of Galileans – working men, mostly fishermen, all with strong Jewish backgrounds. Then he inexplicably added Matthew, a tax collector and hated publican, to the mix. As far as the apostles go, this was the most unlikely candidate. As a tax collector, he would have been violently opposed by orthodox Judaism. In fact, the Hebrew word for tax collector (mokhes) seems to have as its root meaning “oppression” and “injustice.” The Jews simply hated this oppressive system of Roman taxation. They hated the high percentage of taxes. They hated the sheer number of taxes: Polls, bridges, roads, harbors, income, town, grain, wine, fish, fruit, etc. They hated how their money was spent on immoral and idolatrous activities. But most of all, they hated what Roman taxation represented: Roman domination of the people of God.

Consequently, any Jew who worked for the Roman “IRS” was viewed as a traitor of the worst sort. Matthew is therefore ostracized from all forms of Jewish life, especially their synagogue services. J.W. Shepard notes, “His money was considered tainted and defiled anyone who accepted it. He could not serve as a witness. The rabbis had no word of help for the publican, because they expected him by external conformity to the law to be justified before God.”4

Interestingly, as the writer of the first Gospel, we learn more from Matthew about Old Testament prophecies and Jewish traditions than from any other writer. Reading his book we would think that he was a Jew’s Jew. What are we to make of this? Perhaps Matthew longed for his Jewish roots and yet was hard-pressed by his job security. Likely in solitude he studied the Scriptures, coming to independent conclusions and an individual hope of the Messiah. We should learn from Matthew that those on the sidelines who look so antagonistic might just be the greatest members of our team.

As Jesus passed by, he looked at Levi. Most people would have tried to ignore the tax man or sneak past him. Jesus was different. He met Levi eyeball-to-eyeball and called him to immediate discipleship.

Matthew responded immediately and radically. Likely Levi was familiar with Jesus. The Sea of Galilee, especially this shore near Capernaum, is Jesus’ “headquarters.” Undoubtedly he had heard Jesus preach. He may even have witnessed Jesus’ call to the four fishermen. Certainly he had collected plenty of taxes from them, especially after the great miraculous catch (Luke 5:4-7). Though the text is a bit confusing on this point, Matthew probably closed up shop and then settled accounts with the Roman authorities over him. To do less would have been irresponsible and even dangerous, thus jeopardizing the ministry of Jesus.

It is one thing for four fishermen to leave their private business in the hands of their father. They always had the option to return. In fact, after the resurrection, the apostles returned to Galilee and spent their time fishing as they waited for Jesus. However, Levi’s situation was different. He had not other options. He was a small member of a large corporate structure. There were eager young publicans itching to sit in his lucrative seat. When he left, he knew he was leaving for good.

In addition to Matthew the tax collector, Jesus also recruited Simon the Zealot, who was at the opposite end of the political spectrum from Matthew. Jesus taught his team of individuals to understand, appreciate and love each other. Jesus molded his team into a tightly-knit unit. But he recruited each of them on the basis of their individual strengths. He recruited people who would contribute to the other members of the team and to the team’s overall objectives.

Teams, by their nature, require specialists. Specialists often differ in personality and views. Team members combine their strengths to help one another to grow and to change their world. Such a diversified team may be tougher to lead – but then training lions is more exciting than feeding goldfish!

Trusting Your Team

Every competent leader knows the importance of building a team. But how is this accomplished? Once again, Jesus provides us with an example:

When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” 

They replied, “Some say John the Baptist; others say Elijah; and still others Jeremiah or one of the prophets.” 

“But what about you?” he asked. “Who do you say I am?”

Simon Peter answered, “You are the Christ, the Son of the living God.”

Jesus replied, “Blessed are you, Simon son of Jonah, for this was not revealed to you by man, but by my Father in heaven. And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. I will give you the keys to the kingdom of heaven; whatever you bind will be bound in heaven, and whatever you loose on earth will be loosed in heaven.” Then he warned his disciples not to tell anyone that he was the Christ. – Matthew 16:13-20

There’s one factor that may be more important to effective leadership than leadership qualities or extensive training. According to Jon R. Katzenbach and Douglas K. Smith, effective leaders, “simply need to believe in their purpose and their people.”5 Katzenbach and Smith contend that the stronger this belief, the more it will enable leaders to instinctively strike the right balance between action and patience as they work to build effective teams.

Nobody illustrated this principle more effectively than Jesus. When Jesus asked Peter, “Who do you say I am?”, he wasn’t engaging the fisherman in an intellectual exercise. If Peter was to lead the church, he would have to have a grasp on the identity of Christ and his purpose. Peter didn’t blink an eyelid before answering. He boldly declared that Jesus was “the Christ, the Son of the living God.” When Peter confessed that Jesus was the “Christ,” he exhibited an understanding of the Lord’s purpose. He was the Christ, the Messiah, the Savior. He had come to save all who would trust in him.

Jesus responded not only by affirming Peter’s God-given insight, but also by expressing his confidence in the disciple’s future role in leading the church. While theologians may debate about the exact meaning of Jesus’ words, one thing is clear: Jesus entrusted Peter with a key leadership role. And that step was crucial to the future development of the team of men and women who were to storm the Roman Empire with the gospel.

1Adapted from James M. Kouzes and Barry A. Posner, The Leadership Challenge: How to Keep Getting Extraordinary Things Done in Organizations (San Francisco: Jossey-Bass, 1995).

2Gilbert Bilezikian, Community 101: Reclaiming the Local Church as Community of Oneness (Grand Rapids: Zondervan, 1997), p. 16.

3Adapted from Bilekizian, Community 101, pp. 16-17.

4J. W. Shepard, The Christ of the Gospels (Grand Rapids: Eerdmans, 1939), p. 143.

5John R. Katzenbach and Douglas K. Smith, The Wisdom of Teams: Creating the High-Performance Organization (Boston: Harvard Business School Press, 1993), pp. 138-139.

Chart on Being a Disciple and Making Disciples of Jesus

                    “Come follow me,” Jesus said, “and I will send you out to fish for people.” (Mat 4:19)

                      Being a Disciple: A Profile                             Making Disciples: A Process

                    Loving God

(Matt 22:37-38)

Obedience to His Word (1 John 2:3-11, John 8:31-32)

Devotion to Christ above all (Matt 10:37-39, Luke 14: 26-35)

Bond-servant to Jesus (Col 1:7, Jas 1:1, 2 Pet 1:1, Jud 1)

Passionate worship of God (John 4:23-24)

Prayer as a lifestyle (Eph 6:18-19, 1 Thess. 5:16-18)

Abiding in Christ (John 15)

                 Loving Others

(Matt 22:39-40,Col 3:12-17, John 13:34-35)

Devotion to the fellowship/ Unity (Eph 4)

Self-denial (2 Cor 5:15, Matthew 16:24-26)

Exercising the gifts of the Holy Spirit (1          Cor 12:4-31)

Service-orientation (Matt 20:25-28)

Helping those in need (Acts 20:35)

Praying for others (James 5:16, Phil 1:3-4)

          Being  Transformed

(2 Cor 5:17, Rom 12:2)

Baptized (Rom 6:3-5, Acts 2:37-39)

Expressing humility (Prov 15:33, Phil 2:3-10)

Producing Fruit of the Spirit (Gal 5)

Led by the Holy Spirit (1 Cor 2:6-16)

Growing toward maturity (Luke 8:14-15)

Christ-likeness (1 John 2:6, Luke 6:40)

Renewing of the mind (Rom 12:2)

Discerning good from evil (Hebrews 5:12-14)

Perseverance (Phil 3:12-21)

Being a disciple involves knowing and loving God, loving others especially others in the family of God, studying and following God’s word, showing a transformed life by bearing fruit of the Spirit, becoming more like our Lord Jesus Christ.

                 Reaching the Lost

Being a light to the world (Mat 5:14-16)

As Ambassadors for Christ (2 Cor 5:20)

Going to the lost (Mat 28:18-20, Acts 1:8)

Bringing others to Christ (Matt 4:19)

Baptizing (Matt 28:19, Acts 8:35-38)

                 Building up Believers

Serving as examples for others (1 Cor 11:1)

Teaching the Word of God (Col 1:28-29)

Multiplying teachers (2 Tim 2:1-2)

Encouraging the believers (Hebrews 3:12-14)

Developing others for ministry (Eph 4:11-16)

               Sending Disciple-Makers

Going forth and sending others (Luke 10:1-3)

________________________________________

Making disciples is a process that involves a Christ-directed sharing of our lives in fellowship and mutual encouragement, sharing the gospel, baptizing new disciples, teaching, modeling, leading, equipping and sending others to reproduce disciples among our neighbors and the nations.

Discipleship in Facebook World

Face-to-Face Discipleship in a Facebook World by John J. Bombaro

Three decades of data have revealed near systemic evangelical ignorance of the Scriptures, ignorance of theology, church history, Christian art, architecture, and iconography and, correspondingly, ignorance of Christian deportment, both social and practical (The abiding mass media and academic depiction of the average evangelical as an emotive, anti-intellectual fundamentalist given to cult of personality groupthink, in fact does have a basis in credible research. While we may sense misrepresentations on South Park and The Simpsons, data evidences that popular opinions about evangelicals may be more stereotype than unfair caricature. See, e.g., David F. Wells, No Place for Truth: Or Whatever Happened to Evangelical Theology? Grand Rapids: Eerdmans, 1993; Mark A. Noll, The Scandal of the Evangelical Mind. Grand Rapids: Eerdmans, 1994; and Michael S. Horton, Made in America: The Shaping of Modern American Evangelicalism. Grand Rapids: Baker, 1991).  Ignorance abounds with the information superhighway literally at our fingertips and Kindles glutted with books.

This ignorance, however, has little to do with intelligence or ability, and everything to do with literacy—the kind of literacy that results from catechesis, interpersonal catechesis. Our evangelical churches are illiterate because catechesis rarely takes place, and when it does it is usually unremarkable and undemanding, thanks to our seeker-sensitivity complex. And it is only interpersonal, challenging catechesis—face-to-face discipleship between the catechist and catechumen—that can dispel such illiteracy, so that the baptized may not only recognize the story in its various manifestations (the contents of the Bible, confessional articles, liturgical appointments and rites, and so forth), but also own it as their integrated worldview and lifestyle. It was this kind of discipling that Jesus expected from his ministerium (Matt. 28:19; John 21:15-18). Interpersonal discipleship fortifies the church against flaccid nominalism. Modern technologies, for all their usefulness and genius, have not and cannot fill the gap between Christian initiation and catechetical confirmation; only face-to-face discipleship can.

After decades of unbridled optimism, catechists were beginning to make a U-turn on the necessity of employing modern technologies as the principal means of discipling. To be sure, cautionary statements have been issued since the 1980s by the likes of Neil Postman, C. John Sommerville, D. G. Hart, and Neal Gabler, that modern technology was not all it was cracked up to be, particularly in connection with religious learning (See Postman’s Amusing Ourselves to Death: Public Discourse in an Age of Show Business. New York: Penguin Books, 1984; and Technopoly: The Surrender of Culture to Technology. New York: Vintage, 1993; Sommerville’s How the News Makes Us Dumb: The Death of Wisdom in an Information Society. Downers Grove: IVP, 1999; Bruce Kuklick and D. G. Hart, eds., Religious Advocacy and American History. Grand Rapids: Eerdmans, 1997; and Gabler’s Life the Movie: How Entertainment Conquered Reality-Starring Everyone. New York: Vintage, 2000).

Biblical literacy rates are down, learning is increasingly a passive activity, the line of demarcation between educating and entertaining has been blurred, and—for all the time spent in front of electronic media devices (averaging nine hours a day for high school students)—American pupils are scoring lower than their Eastern and Sub-Continent counterparts in the fields of mathematics, science, language acquisition and proficiency, to say nothing of catechetical retention (See Gary M. Burge, “The Greatest Story Never Read: Recovering Biblical Literacy in the Church,” Christianity Today 43, no.9 (1999): 45-49; E. Christian Kopff, The Devil Knows Latin: Why America Needs the Classical Tradition (Wilmington, DE: Intercollegiate Studies Institute, 1999); and Mark Bauerlein, The Dumbest Generation: How the Digital Age Stupefies Young Americans and Jeopardizes Our Future (New York: Tarcher/Penguin, 2008). As one Sudanese pastor said, “I’ll take any one of my catechumens over a dozen of yours in America.” This Anglican priest was making the point that discipleship is about quality, not quantity. It is baptism that gives us quantity. Face-to-face discipleship gives us quality. But then came Facebook as the latest Christian-consumer expectation within the church. Face-to-face discipleship now competes with Facebook discipleship.

Old School Discipling through Personal Presence

Biblical models of discipleship entail corporate settings (cf. Acts 2:42; Heb. 10:25) and more intimate contexts for mentoring (cf. Acts 8:26ff; 10:27-48; the Pastoral Epistles). Jesus’ ministry to the assembled masses and pedagogical retreats with his disciples provide paradigmatic case studies for intentional catechetical ministry that has been replicated by the apostles and succeeding generations within the church. Indeed, when Jesus commissioned his disciples as apostles (hoi apostoloi) in John 20:21-23, he intended a personal, intimate, and present ministry. The Father “sent” (apestalken) the Son in human flesh to “be with us” (John 1:14), to minister grace and truth. In the same way (kathos) the Son sends his personal representatives—the apostoloi—to minister the grace and truth of God. Anything otherwise would yield Docetism, impinging upon God’s incarnational purposes and presence (Docetism [from the Greek dokeo, “to seem”] refers to a heretical Gnostic doctrine in the early church that held that Jesus only appeared [seemed] to have a human body, and so his incarnate representation, suffering, and death on the cross were merely apparent [virtual], not real). Personal, present representation is therefore the essence of Christian ministry—the ministry of disciple-making through holy baptism and the formation of the disciple through catechetical instruction (Matt. 28:19-20).

Given this biblical precedence and two millennia of ecclesial emulation of the discipling process, is it possible to take a digital approach to, say, the Lenten form of Christian discipleship? I don’t think so. Cyber-social networks such as Facebook facilitate neither the corporate setting nor the context for mentoring as intended by the Father and the Son.

The tradition of Lent is the liturgical calendar season of forty weekdays before Easter, observed by many Reformation traditions and consisting of penitence and fasting. It stretches from Ash Wednesday to Holy Saturday. Despite attempts to spin the significance of the biblical number “40” into something wonderfully transformative (à la Rick Warren’s The Purpose-Driven Life), forty-day periods in the Bible always are associated with trials of temptation, affliction, fasting, repentance, and suffering while entreating God for grace. One thinks of Moses, Elijah, and Jesus himself fasting in the wilderness. One also thinks of global judgment for forty days in Noah’s lifetime, as well as the first generation of Hebrews that experienced the Exodus, who also spent forty years wandering and never entering the Promised Land. Lenten seasons, be it with Moses and the Hebrews, Elijah and the Israelites, or Jesus and his “last Adam” representation of humanity, were never exclusively about individual self-discovery. They have always been far more corporate in the disciplines of repentance and entreaty. These experiences necessitated challenging encounters with familial (head of household) and communal spiritual shepherds (prophets and priests).

Maintaining continuity with the Old Testament and holding Jesus’ wilderness trial as the paragon, the church enters the season of Lent. Since the third century, entire congregations have embraced and participated in the drama of Lent that reaches its apogee on Good Friday when the Messiah was crucified “for us and for our salvation,” only to give way to corporate relief on Easter morning. Lent was a church affair, and it was bound up with the formation of disciples by way of catechetical preaching, instructing baptismal candidates and confirmands, and shaping Christian character through the rigors of spiritual disciplines—praying, fasting, meditating, self-denying, serving, and studying. It was all very corporate, all quite interpersonal. We repented together, we mourned together, we celebrated together. Moreover, it was decidedly low tech: personal presence, Word, sacraments, brotherly consolation, encouragement. Christians touched and ate together in 3-D.

Today, Lent seems to have suffered from the encroachment of our Facebook society. I say this because, like so much else in American evangelicalism, even Lent seems to have been reduced to an exercise in isolation, militating against biblical categories of discipleship. What was once a parish exercise is now more frequently referred to as an individual experience enjoyed from the comforts of home or wherever one can WiFi a 4G network. Evidencing this trend are not only sparsely attended Lenten services (in the ever-shrinking sphere in which it remains), but the way we as evangelicals think about the world. A Facebook instant message (IM) exchange shared by a friend may be typical:

A: Doing lent?

B: You mean giving up something?

A: No u know the whole lent thing—church and all.

B: Not really. How about you?

A: Me neither tho I was thinking I’d renew my new years resolutions.

B: Cool. I’ll pray for you.

This exchange came from a West Coast evangelical church’s Facebook forum titled, “The Fellowship Wall.” For this and other churches, posting, texting, and blogging sometimes constitutes Christian fellowship and the substance of discipleship. Where once catechisms were employed and midweek Lenten services pocked calendars, now it is good enough simply to have connected electronically. Clip, paste, send. And we all say “Amen.”

New School Discipleship through Facebook

There can be no doubt that Facebook and social networks such as Myspace and Twitter are displacing interpersonal mediums of discipling. In a broader sense, they are filling a socialization vacuum about which Robert D. Putnam so ably wrote in his groundbreaking book, Bowling Alone (Robert D. Putnam, Bowling Alone: The Collapse and Revival of American Community (New York: Simon & Schuster, 2000). I thank Brian Thomas, vicar at Grace Lutheran Church, San Diego, for this insight and his conversation on much that follows. Putnam’s data showed how Americans have become increasingly disconnected from family, friends, neighbors, our democratic structures, and church. He concluded that radical individualism, narcissism, consumerism, moral relativism, and a profound sense of entitlement fragment communities and organizations that, by their very nature and existence, operate on a fundamentally different principle than autonomy. With the loss of this social capital through civil engagement new, more convenient, and personally defined civic forms have arisen, but have done so by accommodating an America that is radically individualistic, narcissistic, consumerist, morally relative, and entitled. Facebook is the most successful new civil forum, and it is finding a welcome home in the church—the very entity designed by God to provide a totally different solution to communal disengagement from docetic enterprises like Facebook.

The gravitation toward employing cyber-social networks for activities once understood to require personal presence is seen in every corner of evangelicalism. Church Facebook pages abound. A decade ago a common query was, “Does this church have a website?” Now the question is, “Is this church on Facebook?” That is because Facebook provides unique features, carries a certain status, and facilitates particular expectations for its nearly 650 million patrons. Facebook is an innovative cultural force shaping societal expectations about identity and a sense of belonging, which is why churches are enlisting its novel methodology. Per usual, evangelicalism is eager to give people what they want (convenience and low commitment) instead of what disciples need (challenging and engaging discipleship).

The contents on church Facebook pages range from posting intimations to sermon podcasting to forums for discipleship. Subscribers say that the need to employ Facebook-type interfaces is natural and fitting: It’s just another tool for marketing, conveniently connecting believers, evangelistic endeavors, and Christian education. After all, the church has a history of technological employments—the printing press, Christian radio, television, theater. Evangelicals expect that the utilization of technology will terminate in enriching humanity with the Word of God or, synonymously, increasing catechetical literacy. At the same time, we would do well to remember the observations of Marshall McLuhan: “We become what we behold. We shape our tools and thereafter our tools shape us” (Marshall McLuhan, Understanding Media: The Extensions of Man. New York: McGraw-Hill, 1964, xi.). If the ideas of McLuhan have any traction, and the medium of social networking is really a message about virtuosity or unreality (corresponding to McLuhan’s aphorism: “The medium is the message”), then church-via-Facebook will have the opposite effect upon discipleship and enriching Christian communities because it is not, by design, a conducive forum for the biblical discipleship of believers. It promotes tweets not tomes. It is not demanding but user friendly. It does not foster spiritual disciplines as there’s no accountability. How, then, can we expect a tool that truncates our sensory engagement with reality (limiting it to an LCD panel) to play a role in reversing catechetical illiteracy?

A related conversation emerged in my University of San Diego class, “Protestantism in the USA.” My students confirmed a suspicion I held. They believe that old “brick and mortar” churches are becoming increasingly redundant because evangelicalism is leading the way toward a fully personalized spirituality—done at home online. They reasoned, “You choose your friends online. Why not choose your church?” By this they did not mean utilizing a search engine to ascertain which church you would like to attend, but rather choosing whom you would like to have in your self-determined cyber-congregation, something quite different from the Body of Christ where those you might otherwise decline an invitation to view your page sit down next to you, hold your hand during the Lord’s Prayer, and may even share the chalice with you during Holy Communion. They were saying that there will be no need to attend church because there is even now the possibility of forming your own virtu-church in the same way one customizes an iTunes collection. And in good keeping with the evangelical accommodation of individualism through self-application Bibles and a flattened ecclesiological topography, virtu-church provides the ideal setting for self-feeding where, when, how, and with whom you like. It’s the next logical step in consumerist Christianity. They reported that this was not only a possibility, but a present reality: “I hardly ever go to church,” confessed one student, “I stay connected through Facebook and I can do it from anywhere.” The class nodded in universal agreement—assembling with believers is superfluous when Facebook is omnipresent. There was no perceived need to improve their catechetical literacy: they knew how to navigate the site.

Facebooked

After class, however, a student told me how her Emergent church went belly-up through Facebook, confirming another suspicion I held. This particular fellowship did all of its intimations, connecting, and correspondence through the online social network. Before long, the homilies and prayers were simply posted, and assembling took place online, with the discipling of new believers being facilitated by way of the IM tool. “It was so exciting,” she said. The Facebook app on your phone allowed you to carry the church in your pocket and contribute through PayPal.

Then, of course, the social networking within the church became more exclusive. Facebook is, after all, a gateway or filter. Consequently, undesirables were precluded or excluded. (So much for evangelism.) The IM walls became forums for gossip. (So much for fellowship.) Mentors and neophytes never actually met for discipleship because the gateway fixed a buffer between catechist and catechumen. The church emerged and disbanded within four years. Facebook’s exclusivity principle cut them off from the wider Christian world and, in fact, one another. The medium mangled the message. In the end, they were still “bowling alone.” Facebook changed their church dynamics because there was no need to leave the house for the lanes of corporate or catechetical discipleship. They were taught that it was enough that they were bowling on Wii.

The cyber-solution to civic engagement resulted, in this case, in greater exclusion and isolation, proving once again that disciples cannot be made or discipled online: there’s no water, no bread and wine, no living thing transmitted through 1s and 0s. It was never intended to be so in a church that requires its catechumens to “take, eat” (Matt. 26:26). Facebook’s methodology cannot establish a mentoring context where interpersonal engagement entails the entire person in the discipling process, addressing issues of character, disposition, emotions, and body language. This only happens when someone is there, really there. To give one’s time writing an e-mail is one thing, but to give of the self through personal presence sets discipleship on an entirely different and elevated plane. Personal presence is the essence of gift giving (John 3:16).

For all the “friendships” being made online, there are still no hugs, handshakes, or looking in the eye. And that’s the irony of online social networks. The medium of Facebook is the message of the unreal; Myspace is no place; “friends” are files; chat is voiceless; templates establish individuation. What is more, when the whole world is denying that God is real, for churches or catechists to resort to the domain of virtuosity sends the wrong theological message. If the sheep are suspended in the Ethernet, then what of the Shepherd?

The domain of virtuosity cannot convert ecclesial settings where catechist/catechumen relationships envelop the totality of our humanity—mind, will, emotions, and physicality. Discipleship therefore must take place face to face since the church curates the substance of Christian faith and practice through embodied transmission. Stated differently, authentic discipleship requires personal presence because the living medium remanates the living message to living recipients.

As an ordained minister, it is one thing for me to text, e-mail, or phone a parishioner, and another thing for me to be present. Pastoral visitations hold significantly different weight from electronic communications, and the effect they have is likewise dissimilar. That’s because disciples who have cut their teeth on old school catechesis expect their pastor to be there instead of stockpiling e-messages. The Son of God showed up to take away the sins of the world. In like manner, the pastor needs to show up to baptize, absolve, commune, commiserate, counsel, and catechize if Christ’s apostolic commissioning is to be accomplished. Being a disciple of Jesus (whether catechist or catechumen) means that loving others comes at the price of sacrifice. There is something real, urgent, and authenticating for our humanity about having to be there in person. The physics of voice and sound, the force of human emotion and passions, and indeed, touching are effective tools in the ministry of the Holy Spirit through earthen vessels. This is the high expectation of Christ and discipleship in the real world. Conversely, the expectations of Christians who live in a Facebook world are low. The pastor is a flat screen image, like a celebrity pastor whose multicampus sermon broadcasts are streamed to smartphones. You may never meet your pastor in person let alone receive catechesis or a hospital visit from him: hence, discipleship happens on your time, when you want to log in. The convenience of cyber-socializing in a risk-free domain devoid of self-giving love perpetuates evangelical ignorance precisely because one is not being a disciple, a learner of Christ, which takes place in the context of where two or more are gathered—really gathered.

Principles of Facebook

As far as discipleship is concerned, Facebook must be placed in the same category of brilliant technologies that, when misappropriated, “bite back.” Edward Tenner has convincingly argued in his well-documented Why Things Bite Back: New Technology and the Revenge Effect that technologies in fact do have their appropriate sphere of utility that, when transgressed, results in unforeseen and unintended consequences (Edward Tenner, Why Things Bite Back: New Technology and the Revenge Effect (London: Fourth Estate, 1996). Christian discipleship and fellowship are at least two planes that, when transected with Facebook, have the opposite effect; that’s because, as far as compatibility with Christian community building and discipleship is concerned, the fundamental premises upon which Facebook rests (viz., exclusivity, self-identification, and convenience) are antithetical to the kingdom Christ created. Just ask the Galatians to whom Paul wrote.

The fundamental premises behind Facebook are the concepts of adolescent clique, exclusivity, and reliving (in a virtual way) high school and college popularity and posturing. Individually and collectively, these principles are ill-suited for Christian discipleship.

“Clique” is antithetical to the building of Christian communities, expanding conversation, and communion in both its vertical and horizontal dimensions. Jesus, Paul explains, broke down walls of separation (Eph. 2:16), and so the revolutionary social network of the church was sexless, ageless, raceless, and without socioeconomic status (Gal. 3:28; Col. 3:11). The Facebook principle of clique erects walls of separation by way of “friendship” segregation. It dissolves fellowshipping into Facebooking among those we discriminate as worthy brethren. While biblical discipleship advances maturation, America’s prevailing social network promotes a return to adolescence—the period of life where our self-identity is most confused and unfounded, indeed, self-referential. No wonder we’re attracted to Facebook and Myspace: they facilitate opportunities to go back and remake ourselves in an ideally self-determined fashion. You can upload your independent spiritual profile by tweeting the new you. This attraction will persist so long as no event-oriented, identity-making fixtures such as holy baptism, Holy Communion, holy confirmation, and holy matrimony (the things of face-to-face discipleship) persevere with us. And since God-given means of disciple making and discipling cannot be experienced in the two-dimensional realm, then identity makers default to pop culture rites of passage such as driving age, drinking age, launching your Facebook profile, and sexual encounters. Don’t believe me? Ask a teen or collegian or, better yet, any “real housewife.”

British author A. S. Byatt, an avowed atheist who openly describes herself as “anti-Christian,” has seen this quite clearly (See http://www.guardian.co.uk/books/2009/apr/25/ as-byatt-interview). In a recent interview, Byatt laments the loss of the Christian metanarrative that once provided her Western culture with its existential orientation manifested through conversation, communities, and communion (See http://www.guardian.co.uk/books/video/2010/aug/25/as-byatt-facebook). Now, she says, with the grand biblical story effectively purged from public discourse, all we have are autobiographies, anonymity, and autonomy.

It was this Christian metanarrative—passed on through the catechetical process—she explains, that told us who we are, where we are going, and what it all means (Hence the definition of catecheo: “to sound again,” i.e., the catechumen repeats or reproduces the catechism. Cf. Bombaro, “A Catechetical Imitation of Christ,” Modern Reformation 18, no. 2 (March/April 2009): 31-35). Without that picture of reality, observes Byatt, we Facebook. Facebook is synonymous with “Selfbook” (my term) where living takes place before the cyber-mirror through which the virtual self legitimates the spatiotemporal self (if the spatiotemporal matters anymore). “It is a mirror,” she explains, “because there’s no picture.” By “picture” Byatt means an objective world about which we live and move and have our being, the external referent to the real. To sustain that picture requires work: storytelling, rituals, contextualizing, the discipline of self-sacrifice, and deference to the governing story. To sustain existence in a Facebook world, however, one must blog, upload, or tweet. I tweet, therefore I am. One’s identity is forged and altered and altered again to sustain self-actualization.

It doesn’t matter that no one is listening, because you are engaging a mirror—the projection of your ideal self, however conceived (regardless, none of it happens in real time in a real community anyway). This, I believe, is why Byatt says that Facebook and Twitter are gods. Life lived not only through but literally in front of the digital portal to the unreal world is life lived coram Deo, before the face of God or, which is to say the same thing, yourself. In this sense, Byatt intimates that we confirm McLuhan’s prophecy: “We become what we behold.”

Without a comprehensive picture of reality to either embrace or discuss in dispute, all we are left with is ourselves or, more accurately, the ideal of ourselves. It naturally follows that we are self-obsessed, but now it is an obsession not with our incarnational existence but a dehumanized virtual one. Plato would be proud. But that’s a scary prospect: detachment from reality to retreat into the pseudo-self, where one projects a hologram to those deemed worthy of “friendship.” No wonder Byatt worries about the loss of conversation, communities, and communion. Discipleship is impossible when the catechist and catechumen are the same person.

In the 1980s and 90s one was remade or, better, renamed by way of consumption of phenomenological goods, be it clothing, cars, or house. Matter mattered, even if it was too much. Personal presentation and personality were inseparable from you. Today, however, one need only tweet the new you—personal presentation and personality edited and “photoshopped” before posting. Before, Madonna was the paragon of change, but that took time, even if it was only two years between album releases. Facebook has retired her “material girl” paradigm for an immediate ethereal one. We don’t need her example of postmodern transformation that, one could argue, was tethered to her vocation, because one can be instantly born again by way of texting. Texting or blogging about yourself is the new revelation—a fresh word from you about you. Unlike God’s real-world elocution, in a Facebook world the word is ours. We are the sovereign speakers, and therein lies our evangelical ignorance: news about me is never the good news. It has to come from outside of me to save me from me. We need God’s Word to save us from the tools we’ve misappropriated that have us sinking deeper into ourselves. It is for the sake of the gospel that we need face-to-face discipleship in a Facebook world.

Self-Giving in Discipleship

Virtual living reflects negatively upon the incarnation and our own “enfleshment.” It must—just like the Roman Catholic Church’s “Confession App” (where there is no real person, no real voice, behind that “Confession App”; no one is present in persona Christi), (See http://www.csmonitor.com/Innovation/Latest-News-Wires/2011/0208/Confession-app-for-iPhone-approved-by-Catholic-Church). so too with the imago Dei: there need not be a real person behind my Facebook page. There is no image of God in us when what we are is a digitized self-projection, a two-dimensional facade. We’re right back to the First Commandment. It’s just about the image of me, the idea of you. It is fantasy living, a kind of voyeurism, because through this nonreality we project ideas of idyllic perfection. Perhaps it is a way to deal with sin, a form of self-justification. But I suspect that we know better because our expectations for friendship are low on Facebook, and that tells me our expectations of God and ourselves are equally low. With no living encounters there can be no accountability or responsibility for oneself, let alone another. It should come as no surprise that Facebook is now the preferred forum for posting suicide notes.

We have to get in touch with reality again. When banking can be done online, filling the tank happens at the pump, self-checkout eliminates human interaction, and social networking is two dimensional (like the image of ourselves), then perhaps now more than ever the church must reestablish face-to-face discipleship to recover our humanity.

Perhaps an unimpressed utilitarian approach toward this Internet tool might be the church’s best approach to the social networking phenomenon since, at least in this case, the adage, “We make the tools and then the tools make us,” seems to obtain.

Don’t get me wrong; I’m no Luddite. There’s some usefulness to Facebook. It’s just that I am still working on what that may be, since a good deal of my time is spent counseling couples whose marriages have been obliterated by affairs started on social networks. Still, when the premise of what is now a global institution divides, distorts, and dilutes, then at least within the church we have to recognize that this medium (in which the spatiotemporal self is suspended for the hologram life) is perfectly ill-suited for virtually everything that pertains to Christian life and faith, except for maybe the intimations.

The Facebook blog is no substitute for the fellowship hall, to say nothing of the Communion rail. For all of their admirable qualities, social network technologies simply cannot facilitate corporate repentance or the interpersonal bond between catechumen and catechist. Mind you, they were never intended to do so. Their genius has other applications; thank God for that. I never want to go back to the days without modern plumbing, dentistry, or computers. But given the way Christ built the church, we have to acknowledge that there is no “spiritual discipline” app.

The art of discipleship requires work with difficulty, which is why the church meets together. The catechist “sounds down” to where the catechumen is at so that in turn the catechumen may “sound again” the catechism. All of it presupposes being present with one another, having personal relationships in spatiotemporality. There is therefore no hiding or anonymity in biblical discipleship. It comes with risk—someone may see your secondhand couch, the dishes in the sink, or the pimple on your nose. But that is what God’s household is like: all are called out of the blogosphere to their Father’s table to break bread. We’re not supposed to stay in our rooms texting or tweeting or Facebooking. The church is a social network with real beings, real warmth, real self-giving, real challenges—challenges to love the “other,” the “different,” the not-your-demographic, and to do so as an expression of our baptismal identity. The ethos of baptism leads the disciple to Communion—the “with union” meal. Jesus made us “friends” in the church; and as members of the Body of Christ, our lives are intertwined. We need the mutual support and encouragement we offer to one another as we reflect on our sin and seek God’s mercy in Jesus the Son for relief, sounding again the catechism that dispels ignorance and liberates us from the bondage of contemporary Zeitgeists like dehumanizing social networks.

This article originally appeared in the “Word and Sacrament: Making Disciples of All Nations” July/August 2011 Vol. 20 No. 4 Page number(s): 17-23 edition of Modern Reformation.

About the Author: Rev. John J. Bombaro (Ph.D., King’s College, University of London) is the parish minister at Grace Lutheran Church in San Diego, California and a lecturer in theology and religious studies at the University of San Diego.

Missional Discipleship by Jonathan Dodson

“Missional Discipleship: Reinterpreting the Great Commission”

In evangelical subculture the ubiquity of the Great Commission is matched by the poverty of its interpretation. Matthew 28:18-20 — the command to make disciples of all nations — is frequently summoned to validate countless and sundry discipleship and evangelism programs, ideas and practices, often ignoring the interpretive wealth of the text. It’s as if we expect that planting the Great Commission flag at end of a sentence will immediately summit our discipleship agendas.

One way to remedy this poverty of our interpretation is by reading the Great Commission in light of other biblical commissions. Depending on how we count them we there are at least five commissions, one in the Old Testament and four in the New (It is certainly possible that there are more commissions. In fact, the Abrahamic covenant in Gen 12:1-3 contains a programmatic mandate for all of Scripture: Go and God will make you a blessing to the nations, which is progressively manifested in making a new people of God, comprised of Jews and Gentiles).

The four commissions in the NT are actually variations of the same mandate (Matt. 28:18-20; Mark 16:15; Luke 24:48-49/Acts 1:8; John 20:21), each issued by Jesus, emphasizing a slightly different aspect of what it means to be a disciple. The operative verbs in these NT commissions are: make disciples, preach, witness, and send. They are gospel-driven commands. The OT commission, frequently referred to as the creation or cultural mandate, was issued by God before the Fall of humanity, emphasizing creative activity with the following verbs: be fruitful, multiply, rule, and subdue (Gen 1.27-28 – it is variously repeated in the Old Testament e.g. Gen. 9:1,7; 17:2-6; 26:3; 28:3; Ex. 1:7; Ezek. 36:11; Jer. 23:3).By producing more creators who rule and subdue the elements of the earth, the creation mandate is a command to produce peoples and cultures.

A surface reading of these Old and New Testament texts places them at odds with one another. In Genesis it would seem that the purpose of humanity is to produce people and culture, whereas the Gospels appear to advocate pulling away from people and culture. As a result, many have chosen one reading over the other, soul-winning or culture-making, disciple-making or social action. These impoverished readings call for reinterpretation, one that that allows both Genesis and the Gospels to speak. In fact, reading the gospel commissions in light of the cultural mandate will reveal a multi-layered, missional mandate.

Moving beyond poverty-ridden proof texts and into the wealth of the biblical commissions, we will reflect on the differences between the texts. This will require confrontation with the Bible’s demands to make culture and disciples, to care for creation and be agents of new creation. As a result, we will be challenged to understand and embrace discipleship as more than “spiritual disciplines” or an evangelistic program. We will see that Scripture calls us to missional discipleship, a following after Jesus that requires redemptive engagement not just with souls but with creation and culture.

Gospel of Matthew: Distinctive Discipleship

Part of what makes the Great Commission great is its scope. When Jesus said: “Go therefore and make disciples of all nations” he was orienting a primarily Jewish audience to a distinctly multi-ethnic mission. As Ralph Winter has advanced, the commission is not calling Christians to Christianize nation-states, but to evangelize ethnic groups. We get the word, “ethnic” from the Greek word for nations, which refers not to modernist geo-political states, but instead to non-Jewish ethnic groups. Christ does not advocate Christendom, a top-down political Christianity. Instead, in affirmation of the cultural mandate, he calls his followers to transmit a bottom-up, indigenous Christianity, to all peoples in all cultures.

As Andrew Walls has pointed out, the command is to make disciples of all nations not from all nations. The Great Commission is not about soul-extraction, to remove the disciple from his culture, but instead, to make disciples within their cultural context. Walls comments:

Conversion to Christ does not produce a bland universal citizenship: it produces distinctive discipleship, as diverse and variegated as human life itself. Christ in redeeming humanity brings, by the process of discipleship, all the richness of humanity’s infinitude of cultures and subcultures into the variegated splendor of the Full Grown Humanity to which the apostolic literature points (Eph 4.8-13 [Andrew Walls, The Missionary Movement in Christian History, Maryknoll: Orbis, 1996, 51. The original Greek reading of Matt. 28:18 is literally “disciple all ethne” or “make disciples all nations” and does not contain a preposition. However, the grammatical construction of the phrase leads to an “of” reading, not a “from” or “in” reading]).

What we should strive for is distinctive discipleship, discipleship that uniquely expresses personal faith in our cultural context. Disciples in urban Manhattan will look different than disciples in rural Maehongson. These differences allow for a flourishing of the gospel that contributes to the many-splendored new humanity of Christ.

According to the Gospel of Matthew, distinctive disciples are those who who, in following Jesus, refuse a one-sided, soul-centered gospel, and instead live out faith in context. The distinctive disciple retains the image of Adam — a culture maker — while growing in the image of Christ and becoming a disciple-maker.

Gospel of Mark: A Worldly Gospel

Mark’s commission reads: “Go into all the world and proclaim the gospel to the whole creation” (Mk. 16:15, It is widely recognized that this verse and the latter portion of Mark’s gospel (16:9-20) is absent from many Marcan manuscripts. However, we cannot be certain that the ending is missing from the original text. If it was absent, our point concerning the “worldly gospel” of Mark still stands in that Mark repeatedly depicts Jesus as the Restorer of creation: driving out demons, healing the sick, resurrecting the dead, calming the sea). Where Matthew emphasizes the action of making distinctive disciples, Mark stresses the importance of preaching to all creation.

When Jesus used the word “preach” he did not mean converse. The Greek word for preach always carries a sense of urgency and gravity, as though what is to be proclaimed is of great importance. In this case, it is the gospel that is of utmost importance. This gospel is a worldly gospel — a message that is culturally relevant and creation renewing.

The Greek word for “creation” can be used both broadly and narrowly, referring to the cosmos or to people. Here it should be taken broadly, referring to the world, its peoples and its cultures. Preaching the gospel of Christ has cosmic implications. So it is with Paul: “this gospel has been proclaimed in all creation under heaven, and of which I, Paul, became a minister” (Col. 1:23). Thus, Paul perceives himself as an announcer of a worldly Christ-centered gospel, that through Jesus all things are reconciled to himself, whether on earth or in heaven (Col. 1:20). Paul preaches with Mark’s great commission emphasis — preaching for the redemption of all creation.

While this worldly gospel saves, it also condemns. In Mark, Jesus explains that not all will believe this grand Story or receive its great Savior: “Whoever believes and is baptized will be saved, but whoever does not believe will be condemned” (Mk. 16:16). Mark’s commission reveals the divisive nature of the gospel. For some it brings life; for others it brings death, but all are to be given the opportunity to be written into the story of God’s redemption of all creation.

As with Matthew, the scope of God’s redemptive activity is important. From the beginning, God’s design for creation was for it to flourish and become inhabitable. Outside of Eden, the earth was uninhabitable. Humanity was charged with the task of caring for the earth and creating culture, making the uninhabitable habitable.

Adam failed to trust God with this task and sought to rule not only over creation, but also over God. As a result, the creation project was subjected to sin and calamity (Rom. 8:20). Israel would follow in Adam’s footsteps. Then came Jesus. Jesus preached a worldly gospel, a restorative message that put the creation project back on track. His glorified, resurrection body is clearly proof of the new creation to come.

Just prior to ascending to heaven, Jesus told those who believe that they will be given power to heal the sick, restore the demon-possessed, and to speak new languages (Mk. 16:17-18). This worldly gospel is for the redemption and renewal of the earth, the body, the heart, the mind, and the cultures of the world. It is a saving message that rescues people from their unbelief, not their world, and reconciles their alienation from one another, their world, and their Creator.

According to the Gospel of Mark, Jesus died to bring life to all creation, to restore the environment, renew cultures and remake peoples, spiritually and physically. We are called to preach a worldly gospel.

Gospel of Luke: Resurrection Stories

Luke’s commission also emphasizes preaching the gospel: “repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. You are witnesses of these things” (Luke 24:47-48). In particular, we are called to preach “repentance and forgiveness of sins.” A social gospel will not suffice. Christ calls us to repent — to turn our heart allegiances away from all things other, and to receive forgiveness for betraying our Creator. But a forgiven and repentant person is not idle; they are compelled to witness — to tell the story of their transformation.

Where Matthew and Mark respectively emphasize distinctive discipleship and preaching a worldly gospel, Luke calls us to witness — to tell our distinct gospel stories. No two stories are alike, but all share the same Savior. What does it mean to be “witnesses of all these things”? Well, at the very least it means sharing Jesus’ self-sacrificing offer of forgiveness, but that is just one thing. What of the other things?

We are to tell of Jesus’ death, but we are also to tell of His resurrection.

Consider the context of Luke’s commission. The eleven disciples were discussing the reliability of Jesus sightings, when suddenly Christ appeared in the room. Thinking he was a ghost, they were filled with fright. Jesus responded: “See my hands and my feet, that it is I myself. Touch me, and see. For a spirit does not have flesh and bones as you see that I have” (24:39). To make his point, Jesus proved he had a body by eating some fish and chips. In flesh and bone, Jesus charges his follower to be witnesses of his resurrection.

The problem with many of our stories is that they contain all spirit and very little flesh. We communicate our mystical encounters with God, our mountain top experiences with Jesus, and our superhuman victories over sin. Many people see right through our spiritual stories, precisely because our witness is too good to be true. We fail to mention our bad, unless it is in the past, failing further to witness of resurrection, in the present. People want to touch redemption, which means they need to see resurrection power in our personal struggles.

Jesus’ body was resurrected as an expression of God’s commitment to creation (1 Cor. 15). God does not jettison the body for the soul. His gospel of redemption is for the whole world, beginning with enfleshed people. His resurrection is a bright reminder of new creation in the midst of bleak darkness, of tangible transformation in gross dilapidation. The stories we tell should boast of Jesus’ death and resurrection, of his forgiveness of sin and of his restoration of sinners — reconciled families and marriages, restored and housed homeless, renewed life among AIDS orphans, and so on.

According to the Gospel of Luke, we are to be witnesses of death and resurrection, to live and recount the stories of a resurrected, fleshly Jesus who lives in the midst of broken humanity offering healing and hope.

Gospel of John: Humble and Cultural Accommodation

John’s commission is short and sweet: “As the Father sent me, I am also sending you” (John 20:21). Whereas the previous gospel writers emphasized Jesus’ command to make distinctive disciples, preach a worldly gospel, and witness a fleshly Jesus, John stresses Jesus sending his disciples. As the text continues, Jesus makes plain that the disciples are sent as a forgiving community, offering the grace they have received from him to others.

According to John Piper, we are either goers, senders, or disobedient, but according to Jesus we are all the sent. Missionary activity is not the exclusive task of people who sell all their possessions and move overseas. All followers of Jesus are called to live as missionaries in their culture. If we are all sent into our cultures as distinctive disciples to share a worldly gospel about a fleshly Christ, how then are we to live as the sent? Jesus said, “As the Father sent me, I am also sending you.” Our paradigm for living a sent life, a missionary life, is the sending of the Son by the Father.

When the Father sent the Son, Jesus left the glory of his trinitarian abode and became a helpless infant in the care of humans he created. This required an accommodating humility. Jesus grew up and became a first century, toga-wearing, sandal-sporting, temple-frequenting Jew. He accommodated first century Jewish culture (also known as contextualization). So, within reason we should take on the trappings of our culture in order to contextually relate the gospel. This can entail wearing broken-in jeans, togas, hand-made sandals or a suit and tie.

However, our accommodation is not purely cultural; it is missional. It leads us to immerse ourselves into the humanity of our neighborhoods and cities in order relate the gospel to people and their needs. Being a local missionary requires more than relevant attire; it demands humility of heart to listen to the stories of others, to empathize with their frustration, suffering, and brokenness and to redemptively retell their stories through the gospel. To be sent by God is to follow the example of the incarnation, to redemptively engage others with a humble heart and cultural accommodation.

In John’s commission, the paradigm of accommodating humility is accompanied by the power of the Holy Spirit. The Spirit is not too holy for distinctive discipleship. After sending his disciples, Jesus breathed on them and they received the Holy Spirit (John 20:22). The power of missional living does not spring from cultural savvy or social sensitivity; it requires the otherworldly, utterly personal power of the Holy Spirit. Only the Spirit of God can make men new.

According to the Gospel of John, we have been sent as missionaries to humbly demonstrate and culturally accommodate the gospel of Christ through the power of the Spirit. In being sent, we do not abandon the cultural commission, but instead, unite it with our redemptive mission.

The Gospel of Genesis: Creation Mandate

The “good news” of Genesis 1-2 is that God created all things to be enjoyed, managed, cultivated, and recreated by humanity. The gospel of Genesis 3 is that, though Adam rejected God, God did not reject Adam. Still possessing the creation mandate, Adam was expelled from Eden, but clothed with the hope of a new creation (Gen 3:15, 21).

The creation mandate charges us to be fruitful and multiply, to rule and subdue the earth. This fruitful multiplication continues both physically and spiritually through the reproducing ministry of missional disciples, who increase in number and good works (Acts 6:7; Col. 1:6, 10). These good works include ruling and subduing creation through the careful, creative arrangement of the elements of the earth into art, technology, infrastructure etc. for the flourishing of humanity. The basis for our cultural activity is found in Genesis.

Retaining the cultural impulse of Genesis, the Gospels call us to a missional discipleship that entails creation care, cultural engagement, social action, and gospel proclamation. Missional disciples will not content themselves by preaching a culturally irrelevant, creation indifferent, resurrection neglecting message. Instead, they redemptively engage peoples and cultures through Christ for the renewal of his creation.

By digging deeper into the great commissions, we have unearthed a wealth of cultural and theological insight. This rereading of familiar evangelistic texts has demonstrated that God in Christ has called us not to mere soul-winning, but to distinctive discipleship, to heralding a worldly gospel of a fleshly Christ who humbly accommodates human culture and understands the human condition. These commissions call us to missional discipleship — to redemptive engagement with all peoples and cultures.

About the Author: Jonathan Dodson (M. Div; Th.M, Gordon-Conwell Theological Seminary) serves as a pastor of Austin City Life in Austin, Texas. He has written articles in numerous blogs and journals such as The Resurgence, The Journal of Biblical Counseling, and Boundless. Dodson has discipled men and women abroad and at home for almost two decades, taking great delight in communicating the gospel and seeing Christ formed in others. His first book – and its fantastic – was published by Crossway Books and is called Gospel-Centered Discipleship. This article originally appeared on http://www.boundless.org on February 12, 2008.

Tim Keller on “The Call To Discipleship”

There is a growing recognition in churches today about the need for discipleship. In what follows I would like to describe, from the Gospel of Luke, what it means to be a disciple of Jesus Christ. Luke has some helpful insights about discipleship. The first eight chapters are focused on “who is Jesus?” But there’s a shift in chapter 9, where Peter with the help of the Holy Spirit realizes that Jesus is not one more in a succession of prophets and teachers. Peter says, “You are the Christ of God” – you are the Messiah, the one who is bringing the ruling power of God back into the world to heal and repair all the brokenness—whether it’s spiritual, psychological, social, or physical.

From the time Jesus’ identity is revealed, he begins to say, “Follow me.” If he is who he says he is, what does it mean to follow him? Being a disciple of Jesus Christ means setting a new priority, finding a new identity, and living a new mercy. All three are critical; they all fit together. Let’s look at them.

Setting a New Priority

(1) Being a disciple means setting a new priority. In Luke 9:57–62 Jesus meets three eager men, all willing to follow him. Jesus’ responses to them are surprisingly blunt. The first man says, “I will follow you wherever you go.” Jesus says, “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head.” It’s as if Jesus is saying, “There’s nothing wrong with what you just said, but I discern a wrong attitude underneath your statement. Do you know what kind of Savior I am? I’m not the kind that rallies constituents, pulls together armies, and then triumphs. I am a Savior who saves through being condemned, through dying, through giving my heart to be broken. Let’s apply this to one area of your life: I see that you have a home, a nice standard of living. Are you willing to put me before that? Are you willing to lose those things for me?”

Then Jesus addresses two other men, similarly concerned with their families. One says, “I’d love to come with you, but first I have to bury my father.” The other says, “First let me go back and say goodbye to my family.” There is nothing wrong with having a funeral for your father or going back to see your family, but behind these requests Jesus sees a wrong attitude of heart. He’s saying, “I know you. For you specifically to go to your father’s funeral—or back home—would be a bad idea. I must come first.” Notice their language. In both cases they say, “Lord, first, let me do this.” Jesus says there can’t be any but first. “I must be your first priority.” That’s what he means when he says: “No one who puts his hand to the plow and looks back is fit for service in the kingdom of God.”

Anyone who plows a field must be completely focused on plowing. And following Jesus is no different, “My disciple has to be utterly focused on me.” By the way, “fit for the kingdom” is an unfortunate translation; the word there means “useful.” You might think he’s saying, “Unless you’re totally committed, you don’t qualify for my kingdom.” Of course no one qualifies for Jesus’ kingdom. It’s all by grace. He’s saying: Unless delighting Jesus, resembling him, serving him, and knowing him is your highest priority, the healing power of the kingdom of God will not be flowing through you. You will not be a useful vehicle for it.

The second and more cryptic line is, “Let the dead bury their own dead.” Obviously physically dead people can’t dig graves, so the first noun must refer to the spiritually dead. To be spiritually dead means to be as blind and insensitive to spiritual reality as a physical body is to physical reality. You may be saying, “Well, I believe in Jesus, but I can’t put him first right now. I’ve got my career; I’ve got to wait till my parents die, because they would be unhappy if I became a Christian . . . I see who he is and what he’s done, but I’m not going to put him first just yet. Someday I will.” When someone says, “I understand Christianity. I’m just not ready to put it at the central place in my life,” then that person really doesn’t understand it yet! Jesus says: Putting anything before me reveals spiritual deadness. Let the dead bury their dead. If you put your father before me, there’s a spiritual deadness in your life.

Talking this harshly is not my style, but I’m afraid to mute the smelling–salts-ness of Jesus’ message: Let the dead bury the dead! No one who looks back is fit for the kingdom of God! Foxes have holes, birds have nests . . . But “I have to be the first priority in your life, or you’re not a disciple; if you don’t put me first in your life, it’s not that you’re just uncommitted or lazy, disorganized or undisciplined. No, you just don’t get it! You don’t really see who I am and what I’ve done; you don’t understand the meaning of my life and work. You need to wake up!”

Let me illustrate. In 1971 I heard a talk—two illustrations—that changed my life. The woman who gave the talk, named Barbara Boyd, said, “If somebody says to me, ‘Come on in, Barbara, but stay out, Boyd,’ it’s a bit of a problem, because I can’t separate them. It’s not like the top half of me is Barbara, and the bottom half of me is Boyd. So if you won’t have Boyd, you can’t get Barbara. If you’re going to keep the Boyd out, I can’t come in at all!” She continued: “To say, ‘Jesus, come into my life, forgive my sins, answer my prayers; do this for me, do that for me—but don’t be the absolute master of my life; Jesus, Savior, come in; but Lord, stay out,’ how can he come in at all? Because he’s all Savior, and he’s all Lord. He’s Lord because he’s Savior. He’s Savior because he’s Lord.”

I remember her second illustration: “If the distance between the Earth and the sun, which is 92 million miles, was the thickness of a piece of paper, the diameter of our galaxy would be a stack of papers 310 miles high. And our galaxy is less than a speck of dust in the part of the universe that we can see. And that part of the universe might just be a speck of dust compared to all the universe. And if Jesus is the Son of God who holds all this together with the power of his word, is this the kind of person you ask into your life to be your personal assistant?” Then she asked us all to go outside and for one hour say nothing. “Just think about what this means to you.”

She was expanding on Jesus’ message:  If you intellectually assent, “Yes, I think Jesus is probably the Son of God; I think he probably died for our sins,” but he is not the center of your life, then you may think you understand, but you really don’t. It’s not just a matter of commitment or lack of discipline, there’s spiritual deadness; you don’t really see it, understand it, get it. Wake yourself up!

Finding a New Identity

(2) Discipleship is not just a matter of bending your will to Jesus’ will; it’s melting your heart into a whole new shape. A disciple is not someone who simply sets a new priority; a disciple finds a new identity. We see this in Luke 9:23–25. At first sight verse 23 looks like it’s just another way of saying set a new priority: “If anyone would come after me, he must deny himself and take up his cross daily and follow me.” But there’s more to it than that. In Semitic literature, the second and third sentences often restate the first. And here the second and third sentences say, “For whoever wants to save his life will lose it, and whoever loses his life for me will save it.” The word life is not the word for physical life. There’s a good Greek word for that: bios, from which we get our word biology. The Greek word that’s translated “life” here is psyche, meaning “self.” He’s talking—pretty radically—about the psychological, inner life. “Your old way of having an identity, of gaining a sense of self, has got to end. In a sense you have to die to it. And I can give you a whole new identity. You’ll get a whole new true self.”

Let’s look at this more closely. Verses 24 and 25 show what he’s not saying. He’s not taking the typical Eastern or Western approach to identity. In Buddhism the deepest consciousness of enlightenment is losing all sense that you are an individual self. The boundaries between you and the rest of reality disappear. The Eastern way to humility, to peace, is to actually lose the sense of an individual self.

But Jesus doesn’t stop at, “I want you to lose yourself.” He says, “Lose yourself to find yourself,” which means, “I want you to die to your old approach to identity, and get a new sense of individual self.” He’s not going the Eastern way. But he’s sure not going the Western way either.

W. H. Auden wrote a work called The Age of Anxiety in which he satirizes the modern Western obsession with “finding yourself.” In it there’s a great line that reads: “Miserable wicked me, / How interesting I am.” Others have also noted our obsession with finding and fulfilling your deepest desires as the main thing you’re supposed to do in life. It almost seems that Jesus has us in mind when he says, “You’re never going to find out who you really are by trying to find out who you really are. You’re going to have to lose yourself in serving me.” Some things happen only as a byproduct, and identity is one of them.

“What good is it for a man to gain the whole world?” (9:25). Gaining things from the world is the normal way we try to get a self. In fact, the three men at the end of Luke 9 are examples of this. Some people say you’re nobody unless you have a lucrative career. People in more traditional cultures say you’re nobody unless you have a family. But Jesus is saying, “If you get the whole world, it cannot give you a stable self.” He says, “If you lose yourself for me . . .” In other words, “Instead of trying to gain a self by gaining things, build everything in your life on me, on who I am, on what I have done, then finally you’ll have a true self that is stable, because you were built to know me.”

A disciple is not only someone who has set a new priority, but someone whose entire identity has been reshaped and forged. But how is that possible?

Living a New Mercy

(3) The key to setting a new priority and finding a new identity is in living a new mercy. And this is also evident in Luke 9. Jesus is on his way to Jerusalem, and, it says in verse 52, “He sent messengers on ahead, who went into a Samaritan village to get things ready for him; but the people there did not welcome him.” They rejected him. “When the disciples James and John saw this, they asked, ‘Lord, do you want us to call fire down from heaven to destroy them?’”

Let’s try to understand them. Remember that there was a prophet, named Elijah, who called down fire upon some soldiers who were seeking to arrest him. And on the Mount of Transfiguration, Jesus had appeared—to James and John—with Elijah and Moses. The message of the Transfiguration (Luke 9:28–36) was that Jesus was even greater than Moses and Elijah.

So think of the logic of the disciples: You’re greater than Elijah. These people have rejected you, and that’s even worse than rejecting Elijah. That adds even more effrontery to the godhead. Shall we not bring down fire and destroy them?

This would be the kind of prophet the world can relate to. But Jesus Christ doesn’t rebuke the unbelieving Samaritans; he rebukes the disciples! He is the absolute un-Elijah. Can you imagine their continued perplexity if they still believe he’s greater than Elijah? The soldiers come after Jesus to kill him—in the Garden—and what does he do? He heals an ear that was cut during a skirmish. Later on, the soldiers are pounding nails into his hands, and what does he say? Father, forgive them; they really don’t understand what they’re doing.

Why doesn’t fire come down on the Samaritans? On the soldiers? The answer comes in Luke 12, where Jesus says, “I have come to bring fire on the earth, and how I wish it were already kindled.” That’s very interesting for two reasons. One is that fire, in biblical imagery, always means the judgment of God. Second, he says he comes to bring fire on the earth! This is perplexing because, after all, he has just rejected Elijah’s fiery approach. Ah! Semitic literature: the second sentence is a restatement of the first; this is what he actually says, in Luke 12:49–50: “I have come to bring fire on the earth, and how I wish it were already kindled! But I have a baptism to undergo, and how distressed I am until it is completed!” He’s already been baptized with water, so he’s clearly talking about something else. “I’ve come to bring fire. How constrained I am until it’s completed. I have come to undergo a baptism, how crushed I am until it’s over.” Why didn’t the fire come down on the Samaritans or later on the soldiers? Because the fire came down on him. He was baptized. He was the one immersed in the judgment of God. He got what we deserved. This is the answer to all the riddles.

Look back over the years, and you will see that when people want to atone for their sins and be forgiven, they put a sacrifice on the altar and burn it with fire. There’s something inside us that intuitively says, “That can’t be enough to put away sins.” That’s right. All those fires were pointing to this fire. It didn’t come down on the Samaritans or the soldiers, because it came down on Jesus Christ. He came to take it. He came to bear it. Luke 9:22 says, “The Son of Man must suffer many things and be rejected . . . and on the third day be raised to life.” They rejected him; shouldn’t they be rejected? He’s rejected for them. The Son of Man came to be rejected and to be killed. This is the secret to the change of identity. You have to be melted and amazed and astounded that he took the fire, the punishment, for you. And that’s the key to everything else.

Here’s the reason: You cannot change your identity without a radical experience of mercy; without a radical experience of grace; without a radical experience of love.

I’ve heard people say, “You’re right. I probably should change my identity, build my identity on God.” But you can’t change your identity by just deciding. It’s not an act of the will. A person can’t just say, “You know, I’m having a problem in my life because I built my identity on my parents’ expectations. I think I’ll build my identity on my career and accomplishments.” You can’t do that! That’s not transformation; that’s acting. Your heart is not a computer in which you can just install a program. There’s only one way that the root of your personality can be changed, and that is by an experience of love. Only when your heart experiences love from a new source beyond anything it’s ever known before will your heart start to move toward that source, and begin to be deeply changed.

Thomas Chalmers, the well-known Scottish preacher, in his famous sermon, “The Expulsive Power of a New Affection,” says it all: Seldom do any of our habits or flaws disappear by a process of extinction through reasoning or “by the mere force of mental determination.” Reason and willpower are not enough. “But what cannot be destroyed may be dispossessed… The only way to dispossess [the heart] of an old affection is by the expulsive power of a new one.” A young man, for example, may “cease to idolize pleasure, but it is only because the idol of wealth has become the stronger and gotten the ascendancy,” and is enabling him to discipline himself for prosperous business. “Even the love of money ceases to have the mastery over the heart” if it’s drawn into another world of ideology and politics, “and he is now lorded over by the love of power.” But “there is not one of these [identity] transformations in which the heart is left without an object. Its desire for one particular object may be conquered, but . . . its desire for having some one object” of absolute love “is unconquerable.” It is only when admitted “into the number of God’s children through the faith that is in Jesus Christ [that] the spirit of adoption is poured out upon us. It is then that the heart, brought under the mastery of one great and predominate affection, is delivered from the tyranny of its former desires, in the only way that deliverance is possible.” So it isn’t enough to hold out a “mirror of its imperfections” to your soul. It’s not enough to lecture your conscience. Rather, you must “try every legitimate method of finding access to your hearts for the love of him who is greater than the world.”

Until you’re melted by the amazing sight, knowledge, and sense of Jesus taking the fire for you, you can’t have that transformation of identity. You can’t just decide, “I think I’m going to change my identity.” It can’t be done. It has to be an experience of love.

Jesus is saying that your career can’t buy it for you. Even the best parents can’t give it to you. “Don’t give the title deed of your heart to anyone but me. Don’t have any other master but me, because I’m the only one that will never leave you, and if you fail me, will forgive you.”

So you have to have all three. There must be an experience of this new, radical mercy, which leads you to find a new identity, which in turn helps you set a new priority.

Being a Disciple

Notice three practical things about being a disciple.

First, discipleship is not an option.

Jesus says that if anyone would come after me, he must follow me. If you want to come after me—it’s a general term—if you want to have any experience of me, any relationship with me, you have to be a disciple. There are not two kinds of Christians: regular Christians and people who are really disciples. There’s only one: to be a Christian is to be a disciple. To have anything to do with me is to follow me in the way I define it: setting a new priority, finding a new identity, experiencing living out of a new mercy.

Second, having said that it’s not an option—on the other hand, it is a journey.

It’s rhetorically brilliant of Luke to note this. In verse 51 Jesus sets out on a journey toward Jerusalem. It’s Jesus’ journey of discipleship, “He sets his face to go to Jerusalem.” And it’s from the moment he begins his journey toward the cross that he begins all his teaching about discipleship. All the next nine chapters, all the teaching on discipleship, comes as he’s going on a journey. This is Luke’s way of saying that discipleship is a journey. In other words, on the one hand, there is a decisive point. You have to leave. Have you left? To go on the journey means saying, “I take my hands off my life.” To go on the journey means saying, “I give up my right to self-determination.” To go on the journey means saying, “I will obey you, Lord, and I’ll get rid of all the if’s. Not “I’ll obey you if,” but obey. Period. “I drop my conditions. I drop the if’s; they’re gone!” Not until you say that have you begun the journey. However, after your decisive beginning, the fact remains that it’s a journey. It’s a process that takes time. You’re not going to have it all together. It’s very important to keep that in mind, because if you think that discipleship is the way you’re saved—that by being committed and focused and giving Jesus the priority you’re going to please God and that will get you saved—you’re missing the point. Look at the order. He doesn’t say, “If you follow me, I’ll go to the cross for you.” He says, “I’m going to the cross for you, so follow me.” You’re not saved because you’re a disciple; you’re a disciple if and only if you understand what he has done to save you.

There is one last thing. The sign of true, growing, gospel disciples is their gentleness.

What really amazes me about the heart of this passage is that the disciples say, “We’re going to show you how intensely committed we are to you. Look at those people rejecting you. Don’t you want us to bring fire down on them?!” And what does Jesus say? “You don’t get it.” And here’s why.

My experience is that committed disciples of any religion, philosophy, or political cause are hard on themselves and on other people too. They’re committed to the cause, so why aren’t you committed to the cause? You should all be committed to the cause; what’s the matter with you? But the gospel is utterly different. The harder you are on yourself and the gospel, the easier you are on other people. Jesus Christ is saying: My disciples are not terrorists. My disciples know they’re saved by grace, so when they look at people who aren’t doing it right, they don’t say, “Why aren’t you as good as we are? Why aren’t you as committed as we are?” They don’t call fire down from heaven. Jesus says to his disciples: You don’t understand yet. You haven’t had the transformation of identity, because you don’t yet understand my mercy. You don’t know what I’ve done for you, because as yet you can’t, but someday you will. These disciples are probably racist; notice this: they’re calling down fire on the half-breed Samaritans. A lot of Israelites have done a lot of things to reject Jesus, but this is the first time any of his followers wanted fire to come down. Perhaps there’s racism; there’s definitely self-righteousness. Superiority, bigotry, stridency, harshness—they go away, the more you become a disciple. They go away as you become aware that Jesus took the fire for you, as it becomes more central in your heart. And that’s a sign that you’re not just trying to save yourself, not just being religious.

Are you becoming more gentle? More tolerant? More gracious with people around you? More kind? Follow Jesus. He’ll give you what you need. He’s a wonderful counselor. One guy comes and says, “I’m ready to follow you wherever you go.” Jesus says, “Go home and think about it.” Another guy says, “I want to go home and think about it.” Jesus says, “Follow me.” Why? Because he’s the perfect counselor. All other counseling theories look flat next to his, because he never gives you a template. He gives you exactly what you need. Follow him, and he will love you singularly. He will love the real you, and love you into a whole new identity. He will give you exactly what you need.

Sermon by Dr. Tim Keller given February 9, 2003, at Redeemer Presbyterian Church, New York. Edited and transcribed by the C.S. Lewis Institute.

About the Preacher: DR. TIMOTHY KELLER was born and raised in Pennsylvania, and educated at Bucknell University, Gordon-Conwell Theological Seminary, and Westminster Theological Seminary. He was first a pastor in Hopewell, Virginia. In 1989 he started Redeemer Presbyterian Church in Manhattan with his wife, Kathy, and their three sons. Today, Redeemer has more than five thousand regular attendees at five services, a host of daughter churches, and is planting churches in large cities throughout the world. He is the author of King’s Cross (on the Gospel of Mark), Counterfeit God’s, The Prodigal God (on Luke 15), the New York Times bestseller The Reason for God & the forthcoming Center Church (August 2012).

“Discipling Over The Long Haul” By Francisco Arzadon IV

*Tips For Discipling

I discipled Ricky back in college days. We met every week for Bible study and one-to-one counseling and training. As he got busy during his senior year, he slowly drifted away from such intense involvement. But once in a while we bumped into each other and would briefly share what was happening in our lives. He later invited me to help prepare for his wedding, and when he opened a food business, I became an occasional customer. One day, he decided to invest heavily in his business. Since that time, he and his wife have been consulting me about the decisions they face. I feel as if we’re back to the good old days of really being involved in one another’s lives.

From my experience with Ricky and others I’ve discipled, I’ve learned the value of maintaining an open hand. After building basic biblical foundations in their lives, we should give our disciples enough space to decide for themselves what level of relationship they need from us. That level may change often through the years.

One common pitfall among disciplers is the tendency to constantly exert control. We can become overbearing in our efforts to keep people “on track.” Such a relationship can be stifling and offensive, so that as soon as the people we disciple can escape our control, they will. As disciplers, we can learn from the farmer who plants the seed, then patiently waits for his crop to grow and bear fruit. Sometimes that fruit comes years after discipling—if we keep an open hand.

The following are some principles in maintaining an “open hand relationship.”

See your discipling relationship as long term. This will remove the pressure to dump too much on a young disciple short term.

Be sensitive. Take note of the level of spiritual hunger in the person you’re discipling. Listen to him, and learn what he is excited about. Don’t give him more than he is eager to receive.

Don’t be disappointed. When someone doesn’t meet your expectations, give him freedom to grow at his pace.

Become a resource person. Maintain an open-ended relationship. Stay in touch even after your formal discipling relationship ends.

Be there for critical moments. Use natural entry points in his life (wedding, change of career, first baby, death in the family, and so forth).

Keep on praying. Ask God to make your disciple what God wants him to be.

*Article Adapted from Discipleship Journal 99, p. 87.

Three Essential Qualities of a Disciplemaker by Lee Brase

“Who Me? Make Disciples?”

 By Lee Brase

 THE KEY IS NOT in the technique but in the heart. Who has had a great influence on your life for Christ? What qualities did this person have that enabled him to have such an influence on you?

I’ve asked hundreds of people these questions. No one has ever said he was helped because the person was so intellectual, had a dynamic personality, or was so good-looking! Neither do people mention the syllabus they studied, or the hoops they jumped through.

What they do say is that it was the person’s relationship with people and God that really mattered. “He really cared for me.” “She had such a genuine interest in me.” He believed in me.” “He had a close walk with God.” “She took time to listen to me.” “She was open and honest.”

When the disciples heard Jesus say, “Go and make disciples” (Matthew 28:19), they responded, “Yes, Lord,” and did it. Today when we hear this same command, we respond, “Who, me? I’m not eloquent. I haven’t been trained. No one’s ever shown me how to do this.” However, the qualities of a disciplemaker are available to all of us. To emphasize this truth, our Lord seemed deliberately to train those who were “unschooled, ordinary men” (Acts 4:13) and leave His work in their hands.

I’ve discovered three essential qualities of a disciplemaker. God expects them of any Christian. If you have them, you can expect God to use you to help others grow.

(1) A Walk of Faith

 When God appeared to Moses through the burning bush, He told him he had seen Israel’s misery and wanted Moses to go back and lead them our of Egypt. Moses’ immediate response was to question God’s judgment in selecting him (Exodus 3:11). Forty years earlier, Moses had attempted to help the Israelites and failed miserably. He’d run from Egypt with an Israelite’s question ringing in his mind: “Who made you ruler or judge over us?” (Exodus 2:14).

Most of us, like Moses, have attempted to help people along the way and failed. The second person I tried to disciple dropped me a note after several months of meeting regularly: “I want nothing to do with you or God.” I wanted to do what Moses did—run to the desert and work with sheep. It was hard to get excited about discipling the next person who needed my help.

Where do we find courage to get involved in people’s lives after we’ve failed? Or what about the courage to help that very first person?

The answer lies in God’s response to Moses. He gave the promise, “I will be with you” (Exodus 3:12).

God didn’t try to encourage Moses to rely on his ability and training. He simply assured Moses of His presence. Jesus made the same promise when He commissioned the apostles to go and make disciples. None of these men had a good record of accomplishment. Yet, each risked his life to disciple people all over the world. Jesus backed up their commission to make disciples with two statements: “All authority in heaven and earth has been given to me” and “Surely I am with you always, to the very end of the age” (Matthew 28:18, 20).

If Jesus Christ were here in human form and went with us to help someone, we’d go with great confidence that the person would receive what he needed. That’s exactly what He’s promised to do. Faith is the ability to believe that what God says is more real than what our eyes see. We can rely on the promise of His presence.

People who trust God make excellent disciplemakers. Knowing that only God can change lives, they become people of prayer. They see God work way beyond their natural abilities. God receives the glory only when our ministries go beyond what we could do on our own.

Believing God also frees us to believe in people. I remember a time when my spiritual growth accelerated. Why? The person helping me believed in God and believed in me. He believed God could do things with my life I never dreamed possible. I grew in accordance with his faith.

It was only natural that I should then believe God for the people I was discipling. Some years later, a man I’d discipled said he knew his solid walk with Christ had occurred because, “You believed in me.” He boiled down hundreds of hours together to that one statement.

“The one who calls you is faithful and he will do it” (1 Thessalonians 5:24). A discipler has faith that God will work through him to make disciples.

(2) A Heart For People

A disciplemaker must love those he wants to help. In addition, love sees people the way they are and then serves them.

A disciplemaker’s goal is to build people up in Christ. The Apostle Paul, “Knowledge puffs up, but love builds up” (1 Corinthians 8:1). It was Paul’s love, more than his knowledge and abilities, that established hundreds of Christians throughout Asia Minor and Europe. He was able to write to the Thessalonians, “As apostles of Christ we could have been a burden to you, but we were among you, like a mother caring for her little children. We loved you so much that we were delighted to share with you not only the gospel of God but our lives as well, because you had become so dear to us” (1 Thessalonians 2:6-8).

Love, like faith, expresses itself in action. That’s why Paul went on to say to the Thessalonians, “Surely you remember, brothers, our toil and hardship; we worked night and day in order not to be a burden to anyone while we preached the gospel of God to you” (1 Thessalonians 2:9). Paul called himself a servant to the Corinthians (1 Corinthians 4:1). Serving is love in action.

Several years ago, a Chinese Christian stayed with us for a month. He observed how I tried to train people using my programs. My experience and knowledge limited the training. Finally, he confronted me: “You train a man and he can only become what you are, but if you serve a man, the sky is the limit.”

This liberated me from thinking of discipling as getting people through programs and methods. I began thinking of how to serve each person to help him become more mature in Christ. The person, not my program, became the focus. Those who want to co-labor with Christ in others’ lives are not to “lord it over them” (Matthew 20:25), but to serve them.

Every human being has needs and birdens. They-re necessary for growth. We help people grow when we “carry each other’s burdens” (Galatians 6:2). Doing this takes a servant’s heart.

We have a beautiful picture of serving in Jesus’ life. “Come to me, all you who are weary and burdened, and I will give you rest” (Matthew 11:28). His invitation came at the end of a very difficult day. Jesus had just had to denounce the cities in which most of His miracles had been performed because the people didn’t repent (Matthew 11:20). People who questioned His motives called Him “a glutton and a drunkard” (Matthew 11:19). And John the Baptist had just sent some of his disciples to ask Jesus, “Are you the one who was to come, or should we expect someone else?” (Matthew 11:2).

Jesus had had enough disappointments that day to make most of us withdraw, sulk, and cry. However, He invited others to bring their cares and burdens to Him.

Love gives us the capacity to serve others even when our burdens are heavy. It enables us to put our cares aside for the moment and give ourselves to someone else. Without love, we’ll never truly disciple others. They’ll have to fit into our schedule and needs—and they won’t, and shouldn’t have to.

(3) A Life Patterned After Jesus

A disciple follows Jesus Christ with the intent of becoming like Him. This implies two things: That he focuses on Christ and that he’s a learner.

A Focus on Jesus: Imagine what would have happened if Jesus had called to Peter and Andrew, “Leave your boat and nets and come join my Bible study class” and three years later had said, “Go into all the world and promote my three-year discipleship program.” No one would give his or her lives for a class or a program. These things aren’t worthy of our lives. But Jesus Christ is. Everything in life finds meaning when we properly relate to Him. He leads, we follow. We know we’re disciples when we allow Jesus Christ to order our lives—family, finances, career, pleasures, friendships, possessions, etc.

J.I. Packer was once asked what he saw as the greatest need in the Church in the Western world. His response was that we must get back to the centrality of Jesus Christ. Paul said to the Corinthians, “But I’m afraid that…your minds may somehow be led astray from your sincere and pure devotion to Christ” (2 Cor. 11:3). One of the major reasons many Christians avoid discipling others is that they have lost that pure devotion to Christ. They give themselves to activities, classes, and programs, and that’s all they have to offer others.

One of the best disciplemakers I know was raised as a flower farmer. Because of the needs on the farm, Dirk had to drop out of high school. However, his mind was alert and his heart set on Christ. This drove him to the Bible. He memorized a verse every day and then meditated on it while working. Such a heart for the Lord was contagious. Before long, university students sought him out for help in their lives. It was the Person of Christ in his life that attracted others.

A Teachable Spirit: The disciplemaker is a learner. He is open to change. For him, the entire world is a classroom. He not only teaches the one he’s discipling, but also learns from him. The wisest man on earth said, “Better a poor but wise youth than an old but foolish king who no longer knows how to take warning” (Ecclesiastes 4:13).

The disciplemaker studies people and seeks to become skillful in helping them. Paul said he discipled the Corinthians “as an expert builder” (1 Corinthians 3:10). He became that by observing them so well that he knew just what they needed.

Bob and Dave have a ministry together that reaches into several states. They are both well educated, mature men. They know enough about the Lord, His Word, and ministry techniques to put most of us to shame. Yet, as I have traveled with them, I have seen them constantly put themselves in the position of learners rather than the ones with the answers. As a result, they always have people around them asking questions.

Yes, You!

 Three facts stand out for us as Christ’s people:

The Lord wants us to make disciples. He commissioned us to do it when He said, “Go and make disciples of all nations” (Matthew 28:19).

Plenty of people need to be discipled. “The harvest is plentiful but the workers are few” (Matthew 9:37).

Any of us can disciple others if we believe God, love people, and follow Christ with the intent of becoming like Him.

Don’t wait until you feel capable. The heart of the disciplemaker is his character, not his skills. Step out in faith, invest your life in someone else, and pick up the skills as go along.

 Questions For Reflection:

 Who has had a great influence on you? What were some of the qualities of people who you found inspiring as you were formulating your spiritual path?

Who is someone you tried to influence but failed? As you look back, why do you think you failed?

One Brazilian disciplemaker was asked what he felt was the key to the success of many generations of disciples in his country. After thinking for a few days he replied, “I give you a new commandment – to loveone another. Just as I have loved you, you also are to love one another.Everyonewill know by this that you are my disciples – if you have love for one another” (John 13:34-35). Why do you think he thought this was key?

Article Information: “Who Me? Make Disciples?” Discipleship Journal 60, November/December, 1990, p. 40.

About the Author: Lee and his wife Marilyn, live in Portland, Oregon, where they’re partners in The Navigators’ Prayer Ministry.

Questions For Reflection: From the FANTASTIC book by Ron Bennett and John Purvis, The Adventure of Discipling Others: Training in the Art of Disciplemaking, NavPress, Colorado Springs, 2003, 30.