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ERT (2005) 29:3, 240-250

Making Disciples and the


Christian Faith
Sylvia Wilkey Collinson
KEYWORDS: Individual, relationships, When 'discipleship' is discussed, the
community, church, freedom, word is used (1) to encourage a particu-
accountability, mission, schooling, lar lifestyle or (2) to refer to the rela-
belief tionships between Jesus and his disci-
ples and to construe similar actions as
appropriate for followers today or (3) to
THE CHRISTIAN FAITH communily under- help establish newbehevers in the faith
stands its prime directive from Jesus to by the exercise of Christian 'disci-
be the making of disciples. It holds this phnes'.' However, it seems that more
model of teaching in high esteem searching theological, philosophical or
because it was the specific form educational questions about discipling
favoured by him in developing the lead- have rarely been asked.
ers who would proclaim his message to
humanity and establish his church
across the Roman Empire. However, in The Nature of Discipling
present day church life, it appears the This paper is part of a larger hivestiga-
dominant models of teaching rarely
include it. When people refer to teach-
ing and learning they usually have in
mind a schooling model. Protestant cir- 1 E.g., Richard Foster (Celebration of Disci-
cles have largely ignored disciphng. pline. London: Hodder & Stoughton, 1980)
lists the Christian disciplines as meditation,
Where it has been practised, it has prayer, fasting, study, simplicity, solitude,
sometimes been misused or left mainly submission, service, confession, worship,
to a well-meaning but untrained laity. guidance and celebration.

Dr Sylvia Wilkey Collinson. PhD (tvlurdoch). tVI.Ed. (Sydney). BAi-lons (London School ofTheoloQi) is
Dean ofStudents and part-time New Testament lecturer at hAorting College. Sydney. Australia. She has been
a teacher, associate pastor, vice principal of the Bible College of South Australia, and has been involved
extensively with Scripture Union in voluntary ministry, administratively and in preparing Bible readinp. She
has a strong passion for building discipling relationships within the faith community. She has contributed to
The Women's Study New Testament (Marshall Pickering, 199S). IVP Women's Bible Commentary
(InterVarsity, 2002) and }ouma\ of Christian Education, Vol. 43. No.3. Dec 2000. "Makingdisciples: An
educational strate^ for use beyond the time of Jesus?" This paper is adapted from the published version of
her doctoral dissertation. Making Disciples; The Significance of Jesus' Educational Methods for Today's
Church (Paternoster. 2004). and is used with permission.
Making Disciples and the Christian Faith 241

tion into these questions^ in which we sarily requiring buildings, institu-


have looked at the Greek background tions, professionally trained teach-
to the word 'disciple' (^ia9T|T1i(;), the ers, classes, compulsory graded
activities of Jesus and the practices of curricula or formal assessment.
the early church. These were then • Typically Communal—^The regular,
tested against other models of educa- committed, gathering together of
tion so that in the discovery of similar- individuals and small groups of
ities and differences the concept of dis- learners into a larger, niuluring
cipling might be clarified and refined. community of 'like-believing' peo-
It was discovered that the discipling ple is of great importance.
model of teaching has six components. Differences in gender, age, ethnici-
• Relational—An essential compo- ty, social background and educa-
tional achievement, rather than
nent within Christian discipling is a
causing division, are intended to
close loving relationship with God
enrich the learning dimension of all
as Father, Son and Holy Spirit.
members of the community.
Ultimately he is the Lord, the mas-
ter discipler. The second con- • Reciprocal—No one person is
stituent element of relationship in always teacher or always learner.
discipling is that between the per- Although some may have a gift of
son (or persons) teaching and the teaching (rf/dasAo teaching) which
learner (or learners). Discipling they frequently use, or superior
knowledge or skills which they
requires that this relationship be
seek to impcirt at a particular time,
voluntary, committed to the long
all members of the community have
term and of a close, loving nature.
a responsibility for enriching and
• Intentional—Discipling is not pure contributing to the upbuilding
friendship. The ptirpose of the rela- {oikodomed teaching) of others.
tionship is that teaching will take This is achieved in part by the exer-
place and that learning will occur. cise of their own spiritud gifts and
It requires a commitment to that the example of their faithful,
purpose from all parties involved. Christlike living. Learning thus
• Mainly Informal—Although it is becomes a mutual, collaborative
agreed that some formal teaching affair.
is frequently necessaiy, the main • Centrifugal in focus—In the disci-
teaching methods employed will be pling model the actual learning
informal (life-related), not neces- process itself involves participants
going out from the community to be
involved in service and mission to
the world. It does not focus on per-
2 Sylvia Wilkey Collinson, Making Disciples: sonal growth for its own achieve-
The Significance offesus' Educational Methods ment but in looking outward and
for Today's Church (Paternoster, 2004); Sylvia
Irene Collinson, 'An enquiry into the congru-
serving others finds personal
ence of discipling as an educational strategy growth as a by-product. This
with the objectives of Christian faith commu- entails cycles of action and reflec-
nities', Ph.D., Murdoch University, 1999. tion, as the matters which have
242 Sylvia Wilkey Collinson

been learned are observed, imple- of the 'discipling' model of teaching


mented, tested and reflected upon and whether it is consistent with these
under the light of life's reality and beliefs. Some attempt will also be
in association with a supportive, made to evaluate its effectiveness in
nurturing environment. upholding the values of the Christian
In sum, the refinement of these cri- faith and inculcating them as part of
teria ultimately gave rise to the follow- the teaching process, especially in
ing stipulative definition. relation to the schooling method which
Christian discipling is an intention- has been so dominant in the history of
al, largely informal learning activi- Christianity.
ty. It involves two or a small group
of individuals who typically func-
tion within a larger nurturing com- Core Beliefs of the
munity and hold to the same reli- Christian Faith
gious beliefs. Each makes a volim-
tary commitment to the other/s to God and humanity in
form close, personal relationships
for an extended period of time in
personal relationship
order that those who at a particular Personal relationship finds its ultimate
time are perceived as having supe- expression in the triune God—Father,
rior knowledge and/or skills will Son and Holy Spirit, three in one, in
attempt to cause learning to take perfect harmony and relationship, yet
place in the hves of those others moving beyond himself to create and
who seek their help. Christian dis- sustain the universe. The salvific nar-
cipling is intended to result in each rative in the Bible begins with the rev-
becoming an active follower of elation of God as creator and intro-
Jesus and a participant in his mis- duces humankind as his masterpiece,
sion to the world. made in his image and likeness (Gn.
1:26,27). The man and the woman
We need to check the degree to related to God in a personal way,
which this definition remains congru- received his blessing and heard his
ent with the Christian faith. It is nec- communications. However, when they
essary to limit the scope of this chapter disobeyed his command, sin impaired
as it could easily expand to encompass their relationship with God. But God
the whole of systematic theology. We did not completely cast them off. He
have used two of the great credal state- had a plan for the full restoration of the
ments of the church^ to establish the original relationship (Gn. 3:16-19).
core values and beliefs which have rel- The first part in that drama came
evance to our present study. when he called the patriarch, Abra-
Our plan is to make an assessment ham, to leave his country, kindred and
father's house and go in faith to the
land he would be shown. God promised
3 The Apostles' creed and the Nicene creed that through him all nations would be
(Church of England in Austredia, An Australian blessed (Gn. 12:1-3). Abraham's
PrayerBook.-p. 26. US). descendants were God's treasured
Making Disciples and the Christian Faith 243

possession (Ex. 19:5,6). He loved them His sacrificial death on the cross made
and rescued them from slavery in possible the restoration of God's origi-
Egypt and formed them into the nation nal relationship with all who would
of Israel (Dt. 5:6). He entered into a respond by placing their faith in him.
covenant agreement with them, bind- In our earlier chapters we have seen
ing himself to them and in tum requir- that the close personal relationship
ing their undivided love and loyalty. which Jesus had with his disciples in
'You shall love the LORD your God the Gospels and which continued,
with all your heart, and with all your albeit in a changed dimension, in the
soul, and with all your might' (Dt. 6:5). life of the early church, demonstrates
He gave them the law, the land, something of the relationship which
leaders and kings and when they failed Christians believe that they may share
to keep their part in the covenant he with God. Although Jesus sometimes
spoke through the prophets, warning used the imagery of servant/master to
them of his judgement if they did not illustrate his teachings, he never
return to him. The Old Testament used addressed his followers as servants.
the shepherd image to describe God's They were his friends (Jn. 15:15) whom
Ccire for his people (Ps. 23; Ezk. he knew and allowed to know him (fn.
34:11-31). He searched for them, res- 10:14). He looked to them for support
cued them and brought them to a place (Mk. 3:14; 14:32-41). He loved them,
of safety and freedom from fear. He taught, guarded, prayed for and sent
provided more than enough for their them out into the world (Jn. 17:6-19).
sustenance, bound up the injured, He was much more than a human mas-
strengthened the weak and brought ter or teacher among his disciples.
justice to all. His relationship with the After his resurrection they worshipped
nation was likened to that of a husband him as Lord and God Qn. 20:28), and
toward his wife (Ho. 2:19), a father to they responded to God in a prayerful
his child (Ho. 11:1) or a mother bird relationship much more readily than
sheltering her young under her wings had previously been the case.
(Ru. 2:12; Ps. 63:7; 17:8). These Although Jesus did not refer to his
intensely personal images expressed followers as 'servants', most of the
the depth of God's love and unreserved writers of the Epistles identified them-
commitment to his people. selves primarily in that way (Rom. 1:1;
The second part of the drama of Jas. 1:1; 2 Pet. 1:1; Jude 1:1; Rev. 1:1).
God's relationship with humanity came They chose the title to identify with his
when Jesus appeared on stage, as God death, as the suffering servant of Yah-
incarnate, the dearly loved Son. He weh and in acknowledgment of his
lived, worked, healed and proclaimed lordship in their lives (Is. 52:13—
the good news of God's kingdom. He 53:12; Phil. 2:6-11).
cared for his followers like a shepherd When Jesus' physical presence was
with his sheep. He provided for their withdrawn, he promised that the
physical needs but he also demon- Father would send his Holy Spirit to be
strated the full extent of God's love for with them forever 0n. 14:15-26;
the world by laying down his life for the 16:7-15). The ministry of the Spirit
salvation of humanity (Jn. 10:1-18). would be built upon, and the necessaiy
244 Sylvia Wilkey Collinson

sequel to, that of Jesus.^ He, also, was the values they teach. Disciples leam
'person' and would continue to teach those values as they experience them
them and help, encourage, comfort and expressed toward themselves by God.
be an advocate for them {parakletos]. Thus love (1 Jn. 4:19), forgiveness
He would guide them into truth. The (Eph. 4:32), holiness (1 Pet. 1:16),
Acts of the Apostles recounts his com- comfort (2 Cor. 1:4) and many other
ing upon Jesus' assembled disciples qualities are learnt directly from God
(Acts 2:1) and his subsequent activi- who gives them to behevers when he
ties among the Samaritans, Gentiles, gives them himself (Gal. 5:22,23).
disciples at Ephesus and as guide and
enabler of the missions of the apostles.
The Epistles represent him as God's The value of each individual
gift to believers, providing a pledge of Equally integreil to the Christicin faith
their future hiheritance as the people is the concept of the distinctive signifi-
of God (Eph. 1:13-14), and giver of cance of each individual in the sight of
gifts for ministry (1 Cor. 12:7-11). God.^ Every human is created in his
'Within persons, and within the church image and deemed as 'very good' (Gn.
the Spirit is the Spirit of holiness, love, 1:27,31), not in the sense of moral
worship and praise, prayer, proclama- worth, but as a being who in a special
tion...'' way reflects the 'image' of God. The
Is discipling congruent with these value of each individual is evident
perspectives? In the light of our previ- throughout the biblical revelation in
ous analyses of the biblical evidence it the significance placed on human life
is clear that discipling by its very from its very conception (Gn. 9:6; Is.
nature reinforces the centrality of God 44:2), in care for the underprivileged,
as sovereign Lord and Master. He is oppressed, weak or dispossessed (Ex.
Father, Son and Holy Spirit, who takes 22:21-27), and in the command to
the initiative and calls humanity to a 'love your neighbour as yourself' (Lv.
close, personal relationship of learning 19:18). New Testament teaching pro-
and following him. Those who respond, claims no difference between Jew and
express their love for him in worship Greek, slave or free, male or female
and prayer. They begin the lifelong (Gal. 3:28). Jesus valued care for the
task of knowing him personally, learn- least important as being the same as
ing his will for their lives as revealed care for himself (Mt. 25:45), and he
through the Scriptinres and serving him would not tum even a little child away
through the use of their ministry gifts. (Lk. 18:15-17). God's love shown in
Christians understand God himself to Jesus extends to all (2 Cor. 5:14,15),
be the source and supreme example of and every person is unique and of
worth, yet different from every other
being (Rom. 12:6-8; 1 Cor. 12:4-11).
4 L. Morris, The Gospel according to fohn
(NICNT) (Grand Rapids, Eerdmans, 1971), p.
701. 6 C. Sherlock, Contours of Christian Theol-
5 G. Bingham, The Things We Firmly Believe ogy: The Doctrine of Humanity (Leicester: Inter-
(Adelaide: New Creation, 1981), p. 58. Varsity, 1996), p. 157.
Making Disciples and the Christian Faith 245

Once again the discipling model is become a believing, confessing com-


seen to be highly congruent with such munity which acknowledges the lord-
perspectives in that it does not dis- ship of Christ (Mt. 10:32; Rom. 10:9; 1
criminate against any person. Every Cor. 12:3; Philp. 2:11).
person within a Christian community is Sherlock comments that the 'image'
considered of equal worth in God's idea has been assumed to be individual
sight and is given gifts whose exercise in nature, but that it actually is 'a rela-
brinp good to all and assists in build- tional and person£Ll reality'.' Thus
ing up the community of faith. Even the while each individual is important,
newest member of the community or humanity is more than a collection of
the oldest and most frail is significant. isolated beings. The relational nature
Discipling takes into consideration the of the triune God leads to those in his
level of tinderstanding and knowledge 'image' living in relationship as
of God which each individud pos- covenant partners with God and each
sesses, his or her pace of learning and other.'
preferred style of learning. It embodies Those who relate to God in and by
a life-centred approach to learning faith are called out {ekklesia) into an
which combines cognitive input, per- assembly of believers, the body of
sonal experience and practical involve- Christ (Acts 2:44-47; 1 Cor. 12:12),
ment, and is appropriate for all ages the household and dwelling place of
and stages of life. God (Eph. 2:19-22), a family of broth-
When special discipling relation- ers and sisters (Heb. 3:1), 'a chosen
ships are formed within the community race, a royal priesthood, a holy nation,
there is no fixed hierarchy of status. God's own people' (1 Pet. 2:9). These
Those who teach, remain in that role all indicate that the gathering of believ-
only while they have some superior ers is indispensable to the concept of
knowledge or skills to impart. At other belief. The chiu-ch is a worshipping,
times a previous leamer may adopt the serving (Mt. 25:40), living and growing
role of teacher. Those whose gift is community. The New Testament
teaching still leamfromothers. Even 'a allows for no isolated believers (Heb.
little child shall lead them' (Is. 11:6). 10:24,25). Each member is important,
having spiritual gifts to be used for the
common good (1 Cor. 12:7) and a con-
The community of believers tribution to make to the building up
Amongthe persons of the Godhead per- {oikodomed) of the body. Love and loy-
fect community is expressed. They are alty in action between members is their
in complete agreement of heart, mind, aim (Gal. 6:10). All members are ser-
thought and will and it is into this vants of Christ together, whatever
'community' that believers are wel- their social status, gender, age or eth-
comed, not as gods but as dearly loved nicity.
children Qn. 14:20,23, 1 Jn. 3:1,2).
This means that the love shared within When we seek to align the concept
the Godhead extends out to his chil-
dren who then relate in loving commu- 7 Sherlock, Contours, p. 87.
nity to one another Qn. 15:12). They 8 Sherlock, Contours, p. 89.
246 Sylvia Wilkey Collinson

of discipling with such insights, the if it has no works, is dead' (Jas. 2:17).
congruence is close. In particular, as By its nature discipling is a dynamic,
we saw in the New Testament church working relationship. Disciples are
in Part Three of this study, discipling is involved in the learning process often
closely allied with the normal Iife of the in active, informal situations. They
community of faith. The process of interact with the teacher or leader,
learning to know God and becoming with one another and among those they
like him is one which is assisted by oth- are serving.
ers in the faith community. Teaching
may come through those who at a par-
ticular time have superior knowledge Human freedom
or skills and who seek to impart this to The Christian faith emphasizes that
their fellows. It may also come from God has given to humani^ the freedom
the communily as a whole as it pro- to choose between right and wrong.
vides worthy models of life and faith or Each person is a responsible moral
as spiritual gifts are exercised in the agent. And although sin entered the
supportive, caring community atmos- world and humanity lost 'the rational
phere or as the community reflects power to determine [its] course in the
upon its life and ministry. Those with direction of the highest good", people
positions of responsibility within the remain accountable for their actions.
church are representatives of Christ, Individuals have the freedom to choose
and by teaching and applying his word to live imder the lordship of Christ, and
derive their authority from him, not are free to make choices as to their life
themselves. of discipleship.
The focus of discipling is not on the It is therefore highly significant that
teacher or the community but on Jesus discipling is a model of teaching which
the master-teacher. The process, how- depends upon the voluntary, willing
ever, involves a teacher or a teaching- commitment of the learner to the
learning community which performs teacher or commimity and to the learn-
the roles of facilitator, organizer of ing process, for an extended period of
learning experiences and model. Thus time. As with the disciples of Jesus, the
discipling entails: an atmosphere of freedom exists for the process to be
love and friendship, with openness concluded at any time, but with Jesus
between teacher and taught; pastoral those who were genuine did not per-
care for each person's whole being to manentiy leave. Followers today may
enable the development of joy and life choose to enter or leave teacher-
in all its fullness Qn. 10:10; 17:13); learner relationships with others or
nurturing, guarding and protecting the with particulcU" discipling communi-
leamer in a 'safe' but challenging envi- ties, but in the general course of events
ronment; and remembering his or her their relationship with Christ finds
needs and bringing them to God in expression somewhere within an
prayer.
Christian teaching emphasizes the
connection between personal belief 9 L. Berkhof, Systematic Theology (London:
and active good works. 'Faith by itself. Banner ofTruth, 1941), p. 248.
Making Disciples and the Christian Faith 247

enduring community of faith. or sin (1 Tim. 1:6,7; 6:3,4; Tit 1:11;


It is appropriate here to comment Jas. 3:1; 2 Pet. 2:1,2).
briefly on misuses of discipling as a
model of teaching. The role of discipler The mission of the church
has on occasions been abused and this
has caused some to be wary of its use. The focus of the mission of the church
Some persons have so imitated the role is to make disciples of all nations. This
which Jesus had among his followers commission from Jesus is recorded in a
that they have initiated their own number of different forms in the
teachings and endeavoured to exercise Gospels and Acts (Mt. 28:19,20; Lk.
their own authority over learners, 24:46,47; Jn 20:21; Acts 1:8).'° The
encouraging unthinking obedience. message for all time is that
The Scriptures make it plain that there 'Christ...died for sins once for all, the
will be no further revelation from God. righteous for the unrighteous, that he
All was complete in Jesus (Heb. 1:1,2; might bring us to God' (1 Pet. 3:18).
Rev. 22:18,19). The authority which This good news is to be proclaimed to
Jesus exercised belonged to him all peoples (Jn. 11:51,52; Acts 26:23;
because he was divine. No human Rom. 1:5; 5:15,18,19; 1 Cor. 1:23,24;
being can take it from him. Discipling Eph. 2:16; Heb. 2:9,10).
is not about the exercise of personal Some believed that this mission was
power. Christian disciplers do not fulfilled by the apostles and ceased to
make their own disciples. They point be relevant after the passing of their
their learners to Jesus as master. era." But history records that there
Instead of requiring obedience to the have been those in every age who went
discipler, disciples in the Christian out to other places to make disciples.
community come under the authority of Some deliberately chose to take the
Jesus' words as revealed in the Scrip- good news to those who had not
tures. Disciples do not give unthinking
obedience to anyone. They are
expected to weigh up the words and
actions of a discipler or a discipling
communi^ (Acts 17:10,11) against the
authority of the Scriptures, with the
Holy Spirit as guide and enhghtener
(Jn. 14:26). Each person is responsible
for his or her own decisions. 10 The longer ending of Mark's gospel, prob-
ably attached some time before the mid-sec-
In balance, with individual respon- ond centuiy (C.E.B. Cranfield, The Gospel
sibility is the extra accountability according to Saint Mark, Cambridge Greek Tes-
expected of those who have a teaching tament Commentary, Cambridge: Cambridge
role. Teachers or discipling communi- University Press, 1959, p. 472) contains the
following, 'Go into all the world and proclaim
ties will be judged severely and their the good news to the whole creation' (Mk.
condemnation will be greater if they 16:15).
are responsible for others going astray 11 J. L. Garrett, Systematic Theology: Biblical,
(Mt. 18:6,7; Rom. 14:21) or if their Historical and Evangelical (Grand Rapids:
teaching leads others into wrong belief Eerdmans, 1995), Vol. 2, p. 495.
248 Sylvia Wilkey Collinson

heard," while others moved to new indwelt leamer. The relationship it


places for political, social or commer- promotes is close, personal and com-
cial reasons taking the message with mitted to God as Father, Teacher,
them. From the time of William Carey Example, Guide, Paraclete and giver of
(1761—1834) it has been a major fac- spiritual gifts.
tor in Protestant missionary endeav- Discipling enables eveiy person to
our." The making of disciples is to be a be treated as an individual leamer of
continuing process as each generation significance, not a product of mass
in tum passes on the message to the education. Individual differences can
next. Paul encouraged Timothy to be recognized and addressed in the
entrust his message to those who teaching-learning process. Yet individ-
would in tum become its teachers (2 uals are not isolated. They become part
Tim. 2:2). This is not the responsibility of a community of other believers
of a. few, but of all behevers. where they are able to develop open,
caring relationships. Their community
life is oriented to leaming and growth
Congruence of Discipling in faith in Christ and, hke a family, its
It may be concluded from the forego- members all have a contribution to
ing, then, that the discipling model of make to the well being of the whole.
teaching in its focus and methods There is a pattem of faith expressing
shares a high degree of correspon- itself in works of service, which devel-
dence with the core values and behefs ops and in tum leads to growth and
of the Christian faith. This will be com- leaming. Opportunities to observe the
pared with the schooling model to example of others, remembering past
ascertain which of the two has greater experiences and reflection on present
congruence with foundational Christ- events or activities enable leaming to
ian beliefs and values. increase. Within the community per-
Discipling reinforces the centralily sonal freedom is associated with
of God as Father, Son and Spirit as accountability for one's life and actions
supreme. It enables the believer to and for the hves of one's fellows.
estabhsh his or her primary relation- The schooling model has been
ship in life with him as child, friend and widely used within the faith commu-
nity, but there is the danger that it may
over-emphasize the need for right
12 These included Patrick to Ireland (432
belief without touching the attitudes
CE); Columba from Ireland to Scotland (521—
97); Augustine to England (597); Celtic monks
and values behind those behefs or the
to Gaul, Germany and Italy [late 6th century); behaviours which result from them.
Boniface (680—754) to Germany; English Christian beliefs, facts and knowledge
people to Northern Europe (11th century); ase extremely importcint and the
Dominicans and Franciscans throughout schooling model has been very suc-
Europe, North Africa, Hungary and Middle and cessful in transmitting these. Preach-
Far East (13th & 14th centuries); Portuguese
ing and formd teaching in Christian
and Spanish to the Americas (15th & 16th
centuries); and Jesuits to almost every comer schools, Sunday schools, church-based
of the globe (16th century to the present day). Christian Education programs and
13 Garrett, Theology, p. 496. Bible and Theological Colleges have
Making Disciples and the Christian Faith 249

successfully passed down the basic members of the body and given for the
elements of Christian behef to new upbuilding of everyone, he idle or
generations of believers. But formal under-utilized while those with teach-
teaching alone will never communicate ing responsibilities exhaust them-
the full spectrum of what it means to be selves trying to meet every demand.
a follower of Jesus. That is a com- The formality of the schoohng
pletely different way of life. model can mitigate against the forma-
A personal relationship with God tion of open, caring relationships and
may receive great emphasis in formal hinder the promotion of community.
teaching, but the relationship itself is Development of faith tlirough experi-
more easily 'caught than taught'. Peo- ences requiring its exercise is largely
ple understand what it means by see- absent and opportunities for reflection
ing and being with others who have on such times are divorced from the
such an experience. Classroom situa- moment of experience and action.
tions are too limited to demonstrate or The processes of schooling and dis-
experience more than a few of the atti- ciphng both involve some loss of free-
tudes or behaviours involved in beiag dom for leamers but those involved in
Christian. It is one thing to teach about discipling have voluntarily chosen to
the fruit of the Spirit," and another do so, whereas some of those involved
thhig for people to be provided with in schooling may be offered no choice
opportunities to develop these in their in the matter.
hves. Discipling's emphasis on the mis-
Something of the value of each indi- sion of the church is not reflected
vidual is lost in the schooling model strongly in the schoohng model. Leam-
because of the groups of leamers ers may be formally told to go out in the
involved. It is difficult to provide for the name of Christ in service to others, but
range of individual differences which apart from establishing schools or col-
exist in any formal group of leamers leges, informal situations are usually
where set curricula or graded assess- required for them to actually imple-
ments apply. In formal situations the ment the commission. Discipling
makes that possible.
teacher often is the focus of attention,
not the leamers. Schooling's curricu- While Jesus endorsed both the for-
lum-centred approach means subject mal and informal teaching models for
materials do not arise naturally out of members of the faith community by his
the leaming environment and may bear use of them, discipling rather than
httle relevance to the daily hves the schooling was the model which he com-
leamers. Leamers may become recep- missioned his followers to use in tak-
ing his message to the world. It is a life-
tors of information rather than active
centred approach which they could use
participants in the process, and fre-
among future believers no matter what
quently spiritual gifts possessed by
their nationality, gender, age, skills,
resources or experience of life.
14 Love, joy, peace, patience, kindness, gen-
erosity, faithfulness, gentleness and self-con-
trol (Gal. 5:22,23).
250 Sylvia Wilkey Collinson

Conclusions examples are demonstrated, life is


It becomes evident that true Christian experienced, free choices are made and
discipling is dependent on a close, per- as people are nurtured and encour-
sonal relationship with God himself as aged, growth towards maturity in
Lord, made possible through the death Christ occtu-s. This is the intention of
of Jesus on the cross, into which the the gathering and the result of the life
of the faith community. 'Blessed are
leamer voluntarily chooses to enter by
those who hunger and thirst for right-
faith. By his Holy Spirit God enters into
eousness, for they will be filled' (Mt.
the life of the believer, teaches, encour-
5:6).
ages and gives gifts which are to be
used for service and for building up the Discipling has the authority of Jesus
as being the model to be used for tak-
community of faith.
ing his message to the world. It is not
Discipling gives value to the indi- optional. It is mandatory. As a model of
vidual whoever he or she may be. It teaching its value cannot be estimated
acknowledges that believers belong to too highly. Its distinctive strength hes
the family of God and enables the com- in the formation of the discipling com-
munity of faith to recognize its role as munities of faith wherever the gospel is
a teaching-learning body. Discipling spread. The effectiveness of the disci-
encompasses much more than the pling community may be judged by the
impartation of 'head knowledge' spread of Christianity, in spite of
beUefs, it involves the development of extreme opposition, to almost every
attitudes, values, skills and behaviours nation in the world and by the numbers
which are appropriate for all those who of those who hold to the faith, which
are followers of God. have increased enormously over the
It allows the development of close, last two millennia.'^
personal relationships. It embodies
love, commitment, concern for all,
humility and meekness. Every individ- 15 32.54% of the world's population is Chris-
ual within the disciphng community is tian (1,973 million adherents out of 6065.1
million total world population). Annual
a leamer and is able to be used for the
growth rate -1-1.43% (P. Johnstone, and J. Man-
building up of others in loving, caring dnik. Operation World: 21st Century Edition
relationships. As God's word is pro- (International Research Office: WEC Interna-
claimed and obeyed, as gifts are used. tional, 2001), p. 2.

The New International Dictionary of New Testament Theology


Editor: Colin Brown
A four volume set offering concise discussions of all the major theological terms in
the New Testament against the background of classicctl and koine Greek, the Old
Testament, Rabbinical thought and different usages in the New Test^unent.

0-85364-432-2 / 4 Volumes, total 3506pp / hb/ 240x 165mm / £119.99

Paternoster, 9 Holdom Avenue, Bletchley, Milton Keynes MKl lQR, UK

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