DISCIPLESHIP AND THE BUILDING UP OF THE LOCAL CHURCH PREFACE The paper on discipleship which follows is an attempt to focus

on Biblical departure points and practical guiding principles. Hopefully the practical approach (at best) will help the reader to find and develop a discipleship identity in the local church. Discipleship has today become a dead issue in many post-modern churches. I trust that the approach taken here will in some way shed light on the issue of discipleship and make it easier for the reader to understand and follow a process, or, will enable the reader to work out a process for themselves. This paper is one of the compulsory papers which formed part of my 2 year study at The Centre for Contextual Ministry at the University of Pretoria, Faculty of Theology in the Advance Course in The Building Up Of The Local Church (Joint program with The Center of Continuing Education, Princeton Theological Seminary). It culminated in a thesis: Building Up Of The Local Church. A Theological And Empirical Study Of The Theory And Practice Of A Specific Local Church. I am deeply indebted to Professor Malan Nel, now retired Director of the Centre for Contextual Ministry, University of Pretoria. He has travelled and lectured widely in the USA and Europe on a subject which has been his passion for over 25 years. He has also published extensively on this subject and in the field of an inclusive congregational approach to youth ministry and on preaching. The Building Up The Local Church is about raising the bar on membership and what it means to be a member of the church. Hence, discipleship is a core issue in building up the local church. The Building Up Of The Local Church is an art. The key idea behind the term building up of the local church is the congregation. Building up the local church is not merely about doing something to, for, and with the congregation. In order to be true to its nature as the body of Christ the congregation has to become involved in building up itself. Most members do not really understand what discipleship is and how it needs to be practised. For the congregation to grow and to be drawn in to active participation members need to know that they are disciples. Disciples make disciples. There are no readymade disciples. Every disciple is a disciple in the making. We are not there yet. Whilst we are, we are not there yet (Philippians 3). We are still in the school ourselves. With discipleship then we cannot speak in the past tense; it is always present tense, i.e. discipling. We can never say: I have arrived! We will always be a pupil (disciple) of Jesus. Jesus chose us (John 15); we become disciples by being called and this is radical. It is not about an application for discipleship. The called metaphor is a given we are called; we will always be pupils and never a master. We also need to focus on becoming and Discipleship; the indicative and the imperative relationship. We are called disciples (indicative) but we are becoming disciples (imperative). It is about the now and the not yet. It is an important point we make in the course. It is important to stress that we called (indicative) to be because of the call (imperative). Becoming (imperative) is an adventure. Hopefully this paper helps the reader to discover that to know that the adventure of becoming can be exciting. 1

DISCIPLESHIP 1. 1.1 INTRODUCTION MEETING THE FAITH NEEDS OF GENERATIONS AND THE WORLD The Christian gospel was intended for all men and women everywhere. The early Christians had no hesitations to act upon this truth: it was the agreed starting point for mission. This statement begs an important question: How can the church make an impact in todays disoriented and fractured society? We can say that the challenge the church face today is the challenge of society. Not only that, for the church also has to contend with the worldviews of multiple generations. Gil Rendle reminds us that, The challenge of creating community within the differences of congregation is the task of our world today (Rendle 2002: VI). 1.2 MEETING THE NEEDS : A CALL TO DISCIPLESHIP

We need to find ways to respond to the needs of people and to todays cultural shifts. There should be a desire to help people grow as Christian disciples for the transformation of the church and the world; to seek to provide resources to meet the faith needs of all. It is important to define ourselves in terms of what we have in common none other than the Christ who is at the center. We need a unifying vision centred in Christ that embraces the imagination of everyone and defines our mission. Differences will remain but can be put in perspective where there is a useful unity. enable us all to adhere to the call: Follow me! 2. DEFINING DISCIPLESHIP 2.1 A BIBLICAL PERSPECTIVE The idea of discipleship is very old. It was common among the Greeks, rarely mentioned in the Old Testament (1 Chronicles 25:8; Isaiah 8:16; 50:4), yet a prominent feature of later Judaism.
Fn. 2 Fn. 1

We will then be

able to draw, as a church, on Gods wisdom and gifts present in all. This will

It always involved a teacher-student

relationship. It did not only involve learning but also included the discipline of adopting the philosophy, practices and the way of life of the teacher.

In the New Testament discipleship is a prominent and important concept. John the Baptist had his disciples (Matthew 9:14), the Pharisees theirs (Matthew 22:16), even Paul his (Acts 9:25).
Fn. 3

Most often, however, the word

disciple was used to denote the relationship between Jesus and his followers and to describe a life of faith. In the widest sense the word disciple included all those who believed in Jesus (John 8:30, 31), or, those who came to learn from him (Matthew 5:1, 2). The word was also used in referring to Jesus intimate circle of friends, the Twelve (Matthew 10:1; 11:1; Luke 9:54; John 6:8).
Fn. 4

In this context three key concepts emerge which give us a deeper

insight as to the meaning of discipleship. 2.1.1 Akolouthe (Follow) It denotes the action of a person answering the call of Jesus whose whole life is redirected in obedience. According to the dictionary the word appears 56 times in the Synoptic Gospels; 14 times in John, 3 times in Acts, once in Paul, 6 times in Revelation. In other words, it occurs in the writings that are nearest to the rabbinical world. On the lips of Jesus it often appears as an imperative, e.g., when Jesus calls the disciples (Matthew 9:9; John 1:43; Mark 1:16). The called ones responded by following and one can say that akolouthe is the call to a decisive and intimate relationship with Jesus whilst Jesus was on earth. It points to the beginning of discipleship for Jesus did not wait for volunteers to follow. Jesus called his first followers with divine authority as God called the prophets in the Old Testament (Matthew 8:22; Mark 1:16). In his calling Jesus pointed them to the dawn of the Kingdom of God (Luke 9:59f; Mark 1:15), One of the features of Jesus ministry which caused people to sit up and take notice was his message of the Kingdom of God but the emphasis Jesus put upon Gods kingship marked his teaching out and formed a distinctive and striking feature of Jesus ministry (Dunn 1992:9). Jesus did not call his followers to acquire and master traditional modes of conduct. No, to be a disciple of Jesus was an eschatological calling to help in the service of the kingdom which was at hand (Mark 1:15), to carry the same message (Matthew 4:17; 10:7), and to do even the same mighty deeds (Mark 3:14f.). We learn from Bosch that, Discipleship is determined by the 3

relation to Christ himself, not by conformity to an impersonal ordinance, and the context of this, is not the classroom (where teaching usually takes place for us), nor even the church, but the world (Bosch 1991:67; cf. pp. 6568).
Fn. 5

The disciple is the one who takes up the new calling and gives the old one up (Mark 1:16ff; Matthew 9:9); one who must be ready for suffering (Matthew 16:38; Luke 14:26-27). Hence, suffering becomes a part of discipleship.
Fn. 6

In discipleship lives find a new settled purpose as they are directed into the true life. This means to follow the call of the Shepherd (John 10:4, 27) having both safety in Christ and fellowship in suffering with him (John 12:26). This following is summed up in one commandment, namely love (John 13:34). Although, discipleship has many facets it is summed up in a single concept obedience to the commandment, All men will know that you are my disciples if you love one another (John 13:35).
Fn. 7

2.1.2 Mathts (Disciple, Pupil, and Learner) It is one who has heard the call of Jesus and joins Jesus. A person is called a mathts when she binds she to someone else in order to acquire, as a learner, practical and theoretical knowledge, the Greek word used to describe apprenticeship, and also an enthusiastic follower, even an imitator, of a teacher (Nel 2000:99). The verb manthan occurs only 25 times in the New Testament and only 6 times in the Gospels. Manthan means learn, learn to direct the whole of ones human existence towards the will of God especially as it comes to the learner in Jesus (Matthew 11:29; John 6:45).
Fn. 8

Our interest

is the noun mathts. The noun mathts occurs 264 times in the New Testament, exclusively in the Gospels and Acts. It is indisputable that the earthly Jesus called persons to be his disciples and to follow him. 2.1.3 Mimeomai (Imitate, Follow) Here the emphasis is mainly on the nature of a particular kind of behaviour modelled on someone else. Mimeomai is found only four times in the New Testament (2 Thessalonians 3:7, 9; Hebrews 13:7; 3 John 11). The words are applied to particular persons who are obvious living examples for the life of 4

faith. Paul never intends to bind the demand for imitation to his own person. It is always ultimately to the One whom he himself follows. Imitation in the New Testament (Hebrews 6:11-12; 13:7-8; Ephesians 5:1-2) is not about the reproduction of a given pattern. It is the way of life of a person who derives she being from the forgiveness of God; a life filled with gratitude. The call to discipleship can only be fulfilled when a person is grasped by Christ and experience the transformation which can only happen under the Lordship of Jesus.
Fn. 9

2.1.4 The New Testament Provides An Emerging List Of Discipleship Characteristics (1) Jesus gathered a circle of disciples around him and it was his call that
Fn. 10

was decisive (Luke 5:1-11). It is Jesus who seized the initiative and called them into discipleship (Luke 9:59-62). (2) Jesus call to discipleship did not mean that a disciple, because she is in a

learning relationship with his master, could later depart as a master from his master (Matthew 23:8-14). Following the call of Jesus as his disciple meant the unconditional sacrifice of the disciples whole life (Matthew 10:37; Luke 14:26f.) for the whole of she life (Matthew 10:24 f.; John 11:16). Jesus was the central point of reference. The disciple was bound to Jesus and was to do Gods will (Matthew 12:46-50). (3)
Fn. 11

It is important for understanding the discipleship-call of Jesus to realise

that the call to be a disciple always includes the call to service (Luke 5:1011). Jesus sent out disciples for service of one kind or another (Mark 6:7-13; Luke 9:1-6; Luke 10:1-11). Such service leads the disciples into the same dangers to which the master was exposed (Matthew 16:24-25). Therefore, the disciples faithfulness to she Lord is crucial. (4)
Fn. 13 Fn. 12

A disciples duty does not consist in maintaining and passing on a

particular teaching about Jesus. The above tells us that the essence of discipleship lies in the disciples fulfilment of she duty to be a witness to Lord in she entire life.

2.2 DISCIPLESHIP IN THE HISTORY OF THE CHURCH Calvin suggests that, ... the Evangelists uniformly employ the terms believers and disciples as meaning the same (Theological Word Book 1950: 69). We see in Acts 11:26b that these terms were used as substitutes for one another. McNeille describes the word disciple, notsimply a learner; it puts before us an ideal, a far-off honour for which to strive and labour and yearn to become finally men who have learnt, men who knowWe are vessels unto honour because as living tools of God, we have received the power of rendering to Him our service voluntarily (McNeile 1922: 3, 75).
Fn. 14

Barth defines discipleship as, the great word in which everything that the Lord expects from His followers is summed up in the Gospels. It is a following in his footsteps (1 Peter 2:21), an imitating of God as beloved children (Ephesians 5:1), a perfection corresponding to the perfection of our Father in heaven (Matthew 5:48) and therefore an existence as labourers together with God (1 Corinthians 3:9) (Barth 1961: 649).
Fn. 15

Sobrino the Liberation Theologian writes, the discipleship demanded by Jesus must be understood first and foremost as an exigency of the kingdom of Godfollowing of Jesusunderstood as a praxis rather than as a theoryDiscipleship entails some sort of initial break and also a process in conversion itselfDiscipleship is not imitation, therefore; and neither is it a reproduction of certain historical traits of Jesus. Being open to discipleship means being open to the work of reproducing the fundamental thrust of Jesus effort to concretize certain generic values. But we must be open to doing this in a different historical context, and we cannot say beforehand how the process will work out exactly (Sobrino 1978: 58, 60, 132-133). Bosch emphasises the necessary commitment to God and the obeying of Gods will, the church is only to be found where disciples live in community with one another and their Lord and where they seek to live according to the will of the Father (Bosch 1991:82-83). It means living out the teachings of Jesus, and in obedience to Gods reign to love and do justice. Watson defines a disciple as being, a follower of Jesus. He has committed himself to Christ, to walking Christs way, to living Christs life and 6

to sharing Christs love and truth with others. The verb to disciple describes the process by which we encourage another person to be such a follower of Jesus; it means the methods we use to help that person to become mature in Christ and so be in a position where he or she can now disciple someone else (Watson 1981:66). Gibbs and Coffey defines a disciple as, one who embodies the message he or she proclaims The implication is clear: it takes a disciple to make a disciple (Watson 2001:223)
Fn.16

2.2.1 Expanding Some Distinctive Marks Of Discipleship : Watson And Dunn Watson expands on the distinctive marks of Christian discipleship. Their training embodied all of the aforementioned concepts, but they build their own uniqueness upon them. Called by Jesus to follow Jesus: Unlike the disciples of the rabbis who could choose which rabbi and which teachings to follow, Jesus himself called his disciples by choosing them (John 15:16). He sought them out, spoke the command to follow, taught them and then sent them out. They were called to follow the person of Jesus Himself and not called to follow a specific set of teachings and doctrines, Discipleship means knowing him, loving him, believing in him, being committed to him (Watson 1981:23). Called to obey: The disciples of the rabbis attended the teachings of their masters until they were qualified to teach, would leave, and become masters themselves. Jesus call was a call to unconditional obedience for the whole of their lives never to graduate this side of heaven never to get beyond a life of obedience (Watson 1981:23). Called to serve: Jesus called them to serve and that meant that they had to give up many things. This meant that their calling was a calling to follow Jesus example in serving the needs of others and to attend the needs of the world. Hence, in their discipleship they were called to serve (like Jesus) men, women and the world. It found a new settled purpose as they served needs. Their call involved obeying and serving others (Matthew 10:8) (cf. Watson 1981:25-27). Called to a simple life: A disciple of a rabbi would be rewarded financially for his diligence when becoming a teacher. Jesus called his disciples into a life 7

of humility and poverty (Matthew 10:5). This leads us to the next distinctive mark. Called to suffer: The way of discipleship is the way of the cross. They were called to share both in the pain and pleasure of life with Jesus. Fundamental to this was the fact that they had a deep relationship with him (John 15:13-15). They knew relationally that this knowing relationship would lead to eternal life (John 17:3). Here we must draw attention to Dietrich Bonheoffers radical understanding of discipleship. His view rests upon the costliness of grace and single-minded obedience to Christ. For him, Suffering is the badge of true discipleshipThe disciple is not above his master (Bonhoeffer 1959: 80). For Bonhoeffer the response of the disciples is an act of obedience, The call goes forth, and is at once followed by the response of obedience only he who believes is obedient, and only he who is obedient believes (Bonhoeffer 1959:48, 54). Such obedience bids one to come and die and it cannot be divorced from Bonheoffers passionate explanation of how much Gods grace cost him.
Fn. 17

Grace is costly and, grace means following Christ grace

simply means discipleship (Bonhoeffer 1959:38, 47). Called despite qualifications: Those called by Jesus needed no particular qualifications. The prerequisite of an upright life that was demanded of the disciples of the rabbis, i.e. learning ceremonial cleanliness stands in, a definite contrast to the simple willingness Jesus demanded of his disciples. It was a call to leave their nets. It was a call to obey (Watson 1981: 31-33). Called together: Jesus called them into a deep, intimate personal union. As he began the task of building the church there was one top priority, Jesus called his disciples into a living, loving community Until the kingdom of God can be demonstrated in our relationships of love with one another, we have nothing to say with any credibility to an unbelieving and broken world (Watson 1981:36, 39). Dunn gives us a summary of the larger principles at the end of his book. Before he does that he gives a brief summary of the call to discipleship of Jesus. 1) It begins from God and focuses on God (p. 121). 2) It gave first place to the poor (p. 121). 8

3) It gave equal first place to sinners the marginalised and excluded (p. 121) 4) It was a discipleship which reaffirmed Jesus own heritage (p. 122). The larger principles are summarised on pages 125-128. The discipleship to which Jesus called was: 1) 2) 3) 4) 5) 2.3 Practical and not merely theoretical (9. 125). Social and not merely spiritual (p. 125). Corporate and not merely for individuals (p. 126). Both open and committed (p. 126). Integrally charismatic in character (p. 127). SUMMARY AND A WORKING DEFINITION

Living in a post-modern society, in an age of consumerism where people desire to get what they want (even out of the church) religion has become for many unnecessary and irrelevant. The church is in many ways not the centre of the community anymore. Denominations struggle to grow new members and we have a re-shuffling of the saints taking place amongst churches (Members moving from one church to another). Some churches are growing but generally the choice within the Christian church itself is somewhat staggering. The Prosperity Churches with their Prosperity Theology promise a God who will supply our every need, no matter how ridiculous it may be. Television evangelists and charismatic leaders speak of what God can do for us in health, wealth and prosperity. There is no need for a Kings Kid to suffer. At the other end of the spectrum churches have become so stodgy and so set in their ways that they have become deaf to the call of Christ. All the above have become stumbling blocks to effective, soul-winning discipleship. We have neglected discipleship least of all in our own local church. We will have to examine ourselves again and come to an understanding of what it means to follow Jesus and so help members and others to do the same. The call is radical and is therefore not a popular choice in an instant, technological world because it has to do with people, not paper and pleasure. The challenge is really the challenge as found in Luke 14:26-33.
Fn. 18

It is clear

that true discipleship is a call to service, serving of others without personal 9

gain. Jesus, whose example we are to follow, came to give and serve (Matthew 20:28). As a follower of Jesus, the disciple has committed himself to Christ, to walking Christs way, to living Christs life and to sharing Christs love and truth with others (Watson 1981:66). Bonhoeffer sees the source of the disciples life exclusively in fellowship with Christ, The mainspring of his life and work is the strength which comes from fellowship with Jesus Christ (Bonhoeffer 1959:167). He says that the, Disciples of Christ are to love unconditionally Christ love sees the fellowman under the cross and therefore sees with clarity (Bonhoeffer 1959:164165). This has an important bearing on the disciple in service and in making disciples, Christians always sees other men as brethren to whom Christ comes the disciple can meet the non-disciple only as a man to whom Jesus comes Discipleship does not afford us a point of advantage from which to attack others; we come to them with an unconditional offer of fellowship, with the single-mindedness of the love of Jesus (Bonhoeffer 1959:163). All the above is radical in understanding and radical in execution. Bonhoeffer paid with his own life for it. Nel outlines the two things which constitute Biblical discipleship, Acceptance into a personal relationship with him who calls you to be a part in it; a vocation, which means that you have to be a follower and pupil of Christ who has called you, and so also of God who is in himself in Christ (Nel 2000:101). This is radical especially in this post-modernist period. Bosch nails this down further, the stage of discipleship is not the first step toward a promising career. It is in itself the fulfilment of his destiny (Bosch 1991:37). We now need to come to a working definition of a disciple: One called to follow Christ in a personal relationship which calls for a lifelong commitment to learn and embody Jesus teachings. It means to live and love as He does, to obey His commands and to carry out His will in our lives and in the world; it calls for self-denial and living for Christ. This task is clearly expressed in Mark 1:17, I will make you fishers of men. It rings with notes of salvation and promise and help and hope in distress. Discipleship is both: (1) becoming and remaining a follower; as well as (2) becoming and remaining a pupil (Nel 2004:282). 10

3. THE CENTRALITY OF DISCIPLESHIP IN BUILDING UP THE LOCAL CHURCH 3.1 THE PRESENT DAY LOCAL CHURCH AND DISCIPLESHIP The local church greatest failure in the area of discipleship is that we have failed to notice the seriousness of Jesus command to make disciples. We are suffering from a non-understanding of the cost of discipleship and this has led to a suffering from the cost of non-discipleship which has led to a nominal faith amongst some members. We have members, but members that have very little understanding of discipleship and what it means to disciple. We have neglected discipleship, Many of the problems of todays congregation revolve around the neglect of discipling people. People are reached but they are not led or helped to become lifelong pupils of Christ. One consequence of this is that the congregation comes to be comprised mainly of spectators as opposed to followers. discipling is both: (1) becoming and remaining a follower; as well as, (2) becoming and remaining a pupil Discipling requires a total shift in the paradigm It is enough here to make the principle clear that all our church structures should come to serve this principle of discipling only disciples can disciple (Nel 2000: 281, 282). Nel hits the nail on the head for all this leads to apathy. Moltmann writes, Apathy is a terrible temptation. Promising to spare us death, it in fact takes away our lifeIt spreads the rigor of corpses and concrete around itself (Moltmann 1978:26). He stresses the fact that, Where Jesus is, there is life and where, life has not been lived it, has neglected its possibilities (Moltmann 1978:25, 26). As Jesus disciples, as the church, we must stress that in Jesus there is abundant life, vigorous life, loved lived, and eternal life. There is therefore a great joy in being a disciple. When Jesus spoke of the command to love, which is the element in service, he said that he is telling them this that his joy may be in them and that their joy as disciples may be complete (cf. John 15: 11-14). We have forgotten all the aforementioned because we have not understood that discipleship is a continual, wilful, life-dominating choice. We have erred in making members rather than disciples (Matthew 28:19-20). The Missio Dei is to disciple others, Making disciples is therefore part of the congregations 11

missionary duty the element of reproduction in evangelisation In building up the local church it should become a rhythm: making disciples that make disciples (Nel 2000: 109, 110). It is central in building up the local church.
19 Fn.

3.2

STRUCTURES FOR A DISCIPLESHIP MODEL

3.2.1 Modelled on Jesus: Jesus is the Norm There is a saying in the East that, Wells without water are a most tragic disappointment to the Eastern traveller (Lucas and Green 1995:116). We need a model of discipleship which will produce Christians full of life, bubbling fountains of life-giving water. If not, we will be like broken cisterns that holds no water (Jeremiah 2:13). In John 4:13-14 and John 7:37-38 Jesus himself promised that he is the one who quench our spiritual thirst and would then use us to quench that of others (John 4:35, 38). Jesus again spells out the golden rule in John 4:34, My food is to do the will of him who sent me and to finish his work.
Fn. 20

The starting point for any model can only be Jesus and in Jesus. We have no other model than Jesus and we can only expand on what he taught and the way he lived the Missio Dei as the Son of God.
Fn. 21

Certainly our own church, as so

many other churches, is not a disciplining organisation. Members find themselves at various levels of discipleship. Our empirical reality is somewhat removed from our destiny and the command of Jesus to make disciples. In our own church we have some but no real structures for discipleship. We therefore need to develop structures to draw members inwards to a closer relationship and an understanding of discipleship. Douglas Meeks in the introduction in Moltmanns book, The Open Church, pose the following question: How can the new identity of the congregation be found? Answer: The answer to this question is wrapped up in the question of how the people can be empowered to create, through the Holy Spirit, their own congregation for which they are truly responsible (Moltmann 1978: 15). I believe the answer lies in responsible discipleship. Responsible discipleship finds its identity in its Author and Lord, Jesus Christ, who commissions the congregation to give itself to the world in service. Therefore, the call to discipleship is central for the building up of the local 12

church. Just as important is the centrality of identity training in building up the local church. The church as a whole and therefore every local congregation is intrinsically missionary in its very nature. The identity and purpose is to implement Jesus command to make disciples of all nations. Is our local church a constant discipling church that is continually being sent to disciple others by the risen Lord? We are not there and we need to look hard at this fact. This is the challenge for the local church: to train and equip members to become disciples in the true sense of the word and their calling. The building up of the local church will only flourish as each member is taught how to embrace their own true disciple-identity. This is the great hope for the church when it comes from below, from the grass roots. This will give birth to a new messianic lifestyle in the congregation. Therefore, the call of discipleship is the call to re-train our membership into realising their full and true identity. Re-training will help the church to understand that we are called to a new understanding of the depth of our personal calling to follow Jesus as Jesus disciples. Neglect of teaching such responsibility through training will lead to a betrayal of our identity in Christ. Hence, The perspective of disciplining is relevant. Those who omit it not only aid the speedy devaluation of terms like membership of the congregation, but are also seriously disobeying the command of Christ to make disciples of all nations (Nel 2000:97). Nel reminds us that, The process of turning people into disciples never quite comes to an end To make and build disciples is not something additional to the building up of the individual believers, but instead an integral part of the process, and therefore of building up the local church (Nel 2000:98). 3.2.2 Adjustment of current structures People are all at different levels of growth. Some do not grow at all. There are those who are scared to change and some do not want to change at all. Current structures will have to be adjusted sensitively in our context as people find themselves at many different places on the discipleship journey. Dunn has a warning for us, The discipleship for which Jesus called was both open and committed. For many people today, Christians included, these two are a contradiction in terms. For them it is impossible to be open and committed 13

Jesus shows that this simply need not be so we might say that one of the tests of the discipleship to which Jesus call was directed was the readiness to recognise that there are different patterns and circles of discipleshipOnly those who are not really secure in their own discipleship feel it necessary to attack the claims of others to discipleship (Dunn 1992:127). Nel asks some important questions when we talk about structures, Questions that need to be put to structures from this perspective are: do the present structures serve to create opportunities for leaders to make disciples in small groups? Are there opportunities where teaching for the sake of discipling can easily take place? Do the present types of teaching merely serve to transmit knowledge, or do they model how to follow Christ? Is discipling always on the agenda, even during committee meetings? Just what is mainly on the agenda executing duties or shaping people? Is there a healthy balance between structures for both large and small groups? (Nel 2000: 283). These questions are potent and challenging, especially in todays context. We need to remember that training never stops because discipleship lasts for a life time. We are busy here with structural renewal and, The process of building up the local church is never as vulnerable as when structures are being discussed (Nel 2000: 286).
Fn. 22

3.2.3 Holy Spirit and Prayer We may not feel qualified for this important task but it is Paul that reminds us of the mighty inspiration of the Holy Spirit when it comes to making others mature in Christ. We can and must trust the Spirits resources as we seek to obey Christs Great commission.
Fn. 23

Watson reminds us that the crisis in the

church, is a crisis of powerlessness in which our sole recourse is to call on the help and inward power of the Holy Spirit God has never withdrawn his promise. He still gives the Holy Spirit to those who ask him. The next step is up to us. The next step is prayer. Prayer is the primary mark of any action in the church. For Jesus prayer was, the breath that he breathed, the driving force of his life, the secret of his astonishing ministry (Watson 1981:117). No wonder that the disciples, after Jesus returned from a prayer session with his Father, asked Jesus to teach them to pray. They must have sensed the importance of prayer. We see how important it was for Paul in the way he 14

exercised his own ministry in the Lord (Ephesians 1:14; Philippians 1:4; Colossians 1:9; 1 Thessalonians 1:2). Fn. 24 If we really want to place discipletraining on a sound foundation for successful execution, we must start here. We start with prayer and continue under the guidance of The Holy Spirit. Of great value here as we start planning for turning members into disciples is Nels model for the co-ordination and integration of all ministries in service. We will now focus on four of the eight aspects mentioned (cf. Nel 2000:111). 3.2.4 Aspects of the churchs structures that needs reformation Of great value, as we focus on planning to turn members into disciples is Nels model for the Co-ordination and Integration of all ministries in service.

We will now focus on four of the eight aspects mentioned (cf. Nel 2000:111). 3.2.4.1 Kerygma (Proclamation) This is the first structure which should be in place to call people into meaningful discipleship. Sharing the gospel takes on many forms and is also often called evangelism. Bonhoeffer writes, The gospel is not to take the 15

form of hole-in-the-corner sectarianism; it must be set forth by public speaking (Bonhoeffer 1959:194). He continues, Proclamation may take different forms according to the commission and gifts of the preacher. But whether it be of Paul, or of Peter, or of , the one indivisible Christ must be recognised in them all (1 Corinthians 1:11ff) (Bonhoeffer 1959:228). It is in the kerygma that Jesus is accepted as Saviour and Lord by the newly converted. The preaching of Christ effects every one of our lives, i.e., the personal, social, political, educational, economical, etc. They must be incorporated into the community in a meaningful way. It just reminds us again that the task of discipling one another is never finished (cf. Watson. 1981: 261268). 3.2.4.2 Didache (Teaching) The word didache is translated as teaching in the English New Testament. According to Nel teaching (didache) can directly serve motivation, This ministry is, according to its Scriptural roots, all about nurturing the believer on the Lords journey with his people. The life of the people of God his congregation is like the following of a route leading towards an objective is an important way of motivating the congregation towards revitalisation (Nel 2000:168, 169). Teaching is essential in the building up of the local church for it must help believers to become lifelong pupils of Christ wanting to learn and grow more like Jesus. Bible study groups need to be re-looked at to make sure that discipling is not neglected. Certainly Sunday schools will have to also be looked at seriously especially what we are teaching and teaching about discipleship. The challenge before congregations is simply to plan in such a way that the whole of congregational life becomes a school for teaching our people (cf. Nel 2000:105). This includes teaching the youth to follow Jesus in a committed way which flows into deeds. Gibbs and Coffey makes an important point, we find in the New Testament that discipleship was linked to apostleship. Learning together from the Lord leads to going out into the world in His name. Churches living out the apostolic paradigm define themselves and are prepared to embark upon risk-taking initiatives (Gibbs and Coffey 2001:225, 226). The local church will only keep in touch with the front line through committed 16

discipleship. Nel draws attention to the way Jesus taught. This is the teaching model we should follow, Disciples are people who learn, but they are taught within their relationship with the living Lord People - including believers learn only when the whole man is taken into account. The way Jesus taught his disciples - by means of in-service-training - and the way he taught them should be the model for how the congregation teaches, as is taught The believers learn how to be true followers of God within the sphere of all the ministries in the congregation (Nel 2000:105). The essence of discipleship makes a comprehensive teaching ministry vital in a balanced process in building up the local church. 3.2.4.3 Koinnia (Fellowship) The church is a community or fellowship of shared life, a koinnia. The church must be seen as glorifying God through its worship, its life together in community and its witness in the world.
Fn. 25

The dynamic interrelationships of

the above have a healing influence on others. One basic function of the church as seen in the New Testament (cf. Acts 2:42, 46-47) is the building of Christian community or fellowship.
Fn. 26

Community means shared life based on our new

being in Jesus, to be born again is to be born into Gods family and community. Snyder reminds us that, The key fact, then, is the church as Kingdom community. Being the community of Gods people is a social and political reality because to be a Christian is to be part of a social group (Snyder 1983: 125). Part of our Christian call is to Christ and to one another but Jesus call to discipleship was social and not merely spiritual (Dunn 1992:125). Nel writes, true missionary awareness is launched from the basis of true koinonial awareness (Nel 2000:36). Bosch writes, Every disciple follows the master, but never alone; every disciple is a member of the fellowship of disciples, the body, or no disciple at all (Bosch 1991:74). We understand then that discipleship is both for the individual and the community and that both must grow into the likeness of Jesus. Koinoina is the striving together for unity amongst the brothers and sisters of the community of faith, Jesus disciples were commanded to share what they themselves had learned through experience, command and commentary. They were to teach in the same way that they themselves had been taught by 17

the apprenticeship method The earthly Christians did not become ensnared by a self-centred caricature of true discipleship (1 Corinthians 9:23). They realised that an essential ingredient of discipleship is the making of other disciples call to reproduce part of the ongoing process of discipleship. Following and fishing are inseparably linked associated with fruit-bearing which results in fruit that can be transplanted (John 15:1-2, 8) (Gibbs and Coffey 2001:60, 61).
Fn. 27

Where can such faith best be nurtured, matured and transplanted? In relation of groups, that is where fellowship flourishes. Participation takes place so much better and it leads to growth, Participation is an expression of solidarity before the community initiates programs it eats and drinks with the people and breaks the bread of poverty in a common hope. One can learn this from the history of the Messiah who eats and drinks with the people (Moltmann 1978:111). We are challenged to really build community in our context based on biblical principles.
Fn. 28

3.2.4.4 Diakonia (Service Deeds of Mercy) Dulles points out that the term diakonia is certainly one of the most important New Testament terms applied to the church and that it applies to all types of ministries (cf. Dulles 2002:91-93). Diakonia is the action of the church in service to the everyday lives of people. Diakonia is related to the verb diake, to serve, and the noun diakonos, servant or minister (from which comes the word deacon). It is about actions of service of the community of faith. In the New International Version it is often translated as ministry (14 times); service or serve or serving (14 times); preparations, distribution, provide help, mission, task, work (1 each)! Diakonia (ministry) of Christ is the source and example of the diakonia of the congregation The diakonia of the congregation is to build itself up and, in serving, to grow into him growing in faith, knowledge, truth, and in the fulfilment of its function (Nel 2004: 38, 40). Diakonia then includes everything that is done for people in the name of God, every form of service for the kingdom of God.
Fn. 29

Hence, discipleship involves the action of witnessing, evangelism, caring, sharing, helping, serving, social and economic action which all forms part of the 18

diakonia of the disciple.

Fn. 30

The local church will have to focus on Gods call to

the congregation to serve (diakonia) and that God has given each of us gifts and that, based on these, we need to build up our missionary understanding. 4. CONCLUSION The most obvious challenge for the local church is the implementation a discipleship programme. We start with ourselves and what it means to be disciples ourselves. 1. An Adaptable Teaching Outline This can be done in/with Bible study groups, fellowship groups, and home groups. DYNAMIC DISCIPLESHIP Discipleship in Perspective. Why is there a Need for Discipleship? The Nature of Discipleship. Basic Principles in Discipleship 4.1 Submission and Authority 4.2 The Pattern of Authority 4.3 The Responsibility of being a Disciple 4.4 The Covenant Relationship. 5. The Importance of Mission and the Context in which we work and serve. 6. What is the Ultimate Objective? 7. The Praxis Of Discipleship In The Local Congregation (It Is Up To The Local Congregation To Develop A Praxis Which Will Serve Its Context 1. 2. 3. 4. This is a basic outline in its infancy but offers something to work with. I foresee this to be a two to three month teaching program, once a week. Homework can be given in preparation for the each lesson. We can also combine into this outline Watsons Discipleship Course as we find it at the end of his book (cf. Watson 1981: Appendixes A and B). We need to take seriously The Beatitudes: Matthew 5-6 and listing the qualities Jesus wants to see in his followers (disciples), qualities which were exemplified in his own life, e.g., the kind of people we are to be; that to open ones heart is to begin to live; that gentleness is not a form of weakness but of strength and that vital tasks can only be accomplished by gentleness; that to live rightly is what live is all about; that greatness lies in the ability to forgive; that all good things flows from a clean heart; that the children of God are those who spread understanding among people; that we can make a stand for what is right. We need to look at all these seriously.

4.1 IMPLEMENTATION OF A DISCIPLESHIP PROGRAMME

19

There is an African saying called Ubunthu: I am what I am because of you. You are what you are because of me! 2. Preaching There will also be the need to preach a series of sermons on discipleship from the pulpit. Focus will be on discipleship as a Christian identity. 4.2 SUMMARY OF THE TRUE NATURE OF DISCIPLESHIP

I would like to conclude with a summary on the true nature of discipleship which will have an important bearing on building up of the local church. All the above will serve as fundamentals as we prepare ourselves properly for discipleship. (1) We are called, called by Jesus, to attach the called to Himself, to Jesus discipleship and to a living fellowship with Himself. The calling is a binding to Jesus which He does. (2) This calling has everything to do what God has done in Jesus Christ. (3) It is a calling by the Holy Spirit which endows us not only with power to fulfil this calling but fills us with a spirit of love which leads to practical helpfulness. Besides these the Spirit teaches us how to pray, exercise selfcontrol (This discipline means discipleship, building a community of people who are truly Jesus disciples (Snyder 1983:86), and bless us with a sound mind. (4) Discipleship is a response to Gods will and not to human prerogatives (Matthew 16:21-28: Peters misunderstanding of the nature of the Christ was due to his misconception about the character of discipleship).
Fn. 31

(5) Real discipleship has a paradoxical nature in that it calls to lose oneself in the gospel (Matthew 10:38-39, and anyone who does not take his cross and follow me is not worthy of one. Whoever finds his life will lose it, and whoever loses his life for my sake will find it). Jesus demands that ones discipleship involve more than words. (6) True discipleship is costly hence understanding the nature of discipleship is as important for believers today as in Jesus time.
Fn. 32

(7) Discipleship carries within it the ability to help the congregation and the world to discover the lost radiance of the Christian faith. This is powerfully

20

portrayed in the salt metaphor (Matthew 4:13). If the salt (the disciple) is of value and if it is to preserve then it must penetrate. (8) The standard for discipleship in the Kingdom is the standard of the Cross. In Jesus Kingdom it is all about service. Greatness consists not in reducing others to our service, but in reducing ourselves to their service. What the world needs are people whose ideals are service. The supreme example of Jesus own service was His life, and in this way He served as a ransom for many. (9) As pastors we cannot improve on what Jesus did. We can only follow his example. The single greatest contribution a pastor can make to a congregation is to disciple men and women for the Kingdom. This can only be done as we invest ourselves in a few people so that they also become disciples (Ephesians 4:11-12). This happens when we develop small groups of disciples who become disciples themselves. Discipleship can only make a congregation strong. It is in this strong, gathered congregation that the believers are prepared for action. This livened action which issues forth in discipleship will bring hope to the world. We can again properly disciple our people as we and the people grasp the real meaning of the word discipleship. We sing about it but we can also live it.

21

FOOTNOTES FOOTNOTE 1: Rendle highlights the fact that congregations are doing ministry in the context of a major generational watershed and that it is important for us to rediscover the meaning of community in this new culture that no longer supports shared assumptions and behaviour as the currency of that community (2002:33; cf.. also pp. 35-74). FOOTNOTE 2: 1 Chronicles 25:8, Young and old alike, teacher as well as student, cast lots for their duties. Isaiah 8:16, Bind up the testimony and seal up the law among my disciples. Isaiah 50:4, The Sovereign Lord has given me an instructed tongue to know the word that sustains the weary. He awakens me morning by morning, wakens my ear to listen like one being taught. FOOTNOTE 3: Matthew 9:14, Then Johns disciples came and asked him, How is it that we and the Pharisees fast, but your disciples do not fast? Matthew 22:16, They sent their disciples to him along with the Herodians. Teacher, they said, we know you are a man of integrity and that you teach the way of God in accordance with the truth. You arent swayed by men, because you pay no attention to who they are. Acts 9:25, But his followers took him by night and lowered him in a basket through an opening in the wall. FOOTNOTE 4: John 8:30, 31, Even as he spoke, many put their faith in him. To the Jews who had believed him, Jesus said, If you hold to my teaching, you are really my disciples. Matthew 5:1, 2, Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them, saying; Matthew 10:1, He called his twelve disciples to him and gave them authority to drive out evil spirits and to heal every disease and sickness.; Matthew 11:1, After Jesus had finished instructing his twelve disciples, he went on from there to teach and preach in the towns of Galilee.; Luke 9:54, When the disciples James and John saw this, they asked, Lord, do you want us to call fire down from heaven to destroy them?; John 6:8, Another of his disciples, Andrew, Simon Peters brother, spoke up FOOTNOTE 5: Nel writes, the main point of New Testament discipleship disciple implies the existence of a personal bond a bond that determines the whole life of the individual (Nel: 2004:101). Matthew 4:17, From that time on Jesus began to preach, Repent, for the kingdom of heaven is near.; Matthew 8:22, But Jesus told him, Follow me, and let the dead bury their own.; Matthew 9:9, As Jesus went on from there, he saw a man named Matthew sitting at the tax collectors booth. Follow me, he told him, and Matthew got up and followed him. Matthew 10:7, As you go, preach this message: The kingdom of heaven is near.; John 1:43, The next day Jesus decided to leave for Galilee. Finding Philip, he said to him, Follow me.; Mark 1:15, The time has come, he said: the kingdom of God is near. Repent and believe the good news!; 16 ff., As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fisherman. Mark 3:14, He appointed twelve designating them apostles that they might be with him and that he might send them out 22

to preach and to have authority to drive out demons.; Luke 9:59f., He said to another man, Follow me. But the man replied, Lord, first let me go and bury my father. FOOTNOTE 6: Mark 1:16ff., As Jesus walked beside the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the lake, for they were fisherman.; Matthew 9:9, As Jesus went on from there, he saw a man named Matthew sitting at the tax collectors booth. Follow me, he told him, and Matthew got up and followed him.; Matthew 10:38, and anyone who does not take his cross and follow me is not worthy of me.; Luke 14:26-27, If anyone comes to me and does not hate his father and mother, his wife and children, his brothers and sisters yes, even his own life he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple. FOOTNOTE 7: John 10:4, When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.; 27, My sheep listen to my voice; I know them, and they follow me.; John 12:26, Whoever serves me follow me; and where I am, my servant also will be. My Father will honour the one who serves Me.; John 13:34, A new commandment I give you: Lone one another. As I have loved you, so you must love one another. 35, By this all men will know that you are my disciples, if you love one another. FOOTNOTE 8: Matthew 11:29, Take my yoke upon you and learn from me, for I am gentle and humble in heart, and you will find rest for your souls. John 6:45, It is written in the prophets: They will all be taught by God. Everyone who listens to the Father and learns from him comes to me. FOOTNOTE 9: Paul, when he puts himself forward as a model deliberately places a confession of his own imperfection (Philippians 3:12) shaped by the goal in Philippians 2:12-15 and the call of persecution and suffering. Therefore, to be an imitator of Paul means laying hold of Christ aware of ones own imperfection and allowing ones life be continually re-moulded by ones obedience to Christ (3 John 11; 1 Corinthians 4:16-21). 2 Thessalonians 3:7, For you know how you ought to follow our example. We were not idle when we were with you ; 9, We did this, not because we do not have the right to such help, but in order to make ourselves a model for you to follow. Hebrews 13:7, Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 3 John 11, Dear friend do not imitate what is evil but what is good. Anyone who does what is good is from God. Anyone who does what is evil has not seen God. Hebrews 6:11-12, We want each of you to show this same diligence to the very end, in order to make your hope sure. We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised. Hebrews 13:7-8, Remember you leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. Jesus Christ is the same yesterday and today and forever. Ephesians 5:1-2, Be imitators of God, therefore, as dearly loved children and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God. 23

FOOTNOTE 10: Luke 5:1-11, One day as Jesus was standing by the Lake of Gennesaret, with the people crowding around him and listening to the word of God, he saw at the waters edge, left there by the fishermen, who were washing their nets. He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat. When he had finished speaking, he said to Simon, Put out into deep water, and let down the nets for a catch. Simon answered, Master, weve worked hard all night and havent caught anything. But because you say so, I will let down the nets. When they had done so, they caught such a large number of fish that their nets began to break. So they signalled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink. When Simon Peter saw this, he fell at Jesus knees and said, Go away from me, Lord; I am a sinful man! For he and all his companions were astonished at the catch of fish they had taken, and so were James and John, the sons of Zebedee, Simons partners. Then Jesus said to Simon, Dont be afraid; from now on you will catch men. So they pulled their boats up on shore, left everything and followed him. Luke 9:59-62, He said to another man, Follow me. But the man replied, Lord, first let me go and bury my father. Jesus said to him, Let the dead bury their own dead, but you go and proclaim the kingdom of God. Still another said, I will follow you, Lord; but first let me go back and say good-by to my family. Jesus replied, No one who puts his hand to the plow and looks back is fit for service in the kingdom of God. FOOTNOTE 11: Bornkamm, in reference to Matthew 8:19-22, says that this means that during Jesus earthly ministry the disciple had quite literally to follow Jesus, i.e. to follow behind him (akolouthe) and accept the remunciatory lot of wondering about with him (cf. Bornkamm 1960: 146). Nel states that, What distinguishes New Testament discipleship is the Person and Work of Jesus, who calls people to become his disciples (Nel 2000:101). Matthew 10:24f., A student is not above his teacher, nor a servant above his master., 37, Anyone who loves his father or mother more than me is not worthy of me; anyone who loves his son or daughter more than me is not worthy of me;; Matthew 12:46-50, While Jesus was still talking to the crowd, his mother and brothers stood outside, wanting to speak to him. Someone told him, Your mother and brothers are standing outside, wanting to speak to you. He replied to him, Who is my mother, and who are my brothers? Pointing to his disciples, he said, Here are my mother and my brothers. For whoever does the will of my Father in heaven is my brother and sister and mother.; Matthew 23:8-14, But you are not to be called Rabbi, for you have only one Master and you are all brothers. And do not call anyone on earth father, for you have one Father, and he is in heaven. Nor are you to be called teacher, for you have one Teacher, the Christ. The greatest among you will be your servant. For whoever exalts will be humbled, and whoever humbles himself will be exalted. Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in mens faces. You yourselves do not enter, nor will you let those enter who are trying to.; Luke 14:26f., If anyone comes to me and does not hate his father and mother, his 24

wife and children, his brothers and sisters yes, even his own life he cannot be my disciple.; John 11:16, Then Thomas (called Didymus) said to the rest of the disciples, Let us also go, that we may die with him. FOOTNOTE 12: Mark 6:7-13, Calling the Twelve to him, he sent them out two by two and gave them authority over evil spirits. These were his instructions: Take nothing for the journey except a staff no bread, no bag, and no money in your belts. Wear sandals but not an extra tunic. Whenever you enter a house, stay there until you leave the town. And if any place will not welcome you or listen to you, shake the dust off your feet when you leave, as a testimony against them. They went out and preached that people should repent. They drove out many demons and anointed many sick people with oil and healed them.; Luke 9:1-6, When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick. He told them, Take nothing for the journey-no staff, no bag, no bread, no money, no extra tunic. Whatever house you enter, stay there until you leave that town. If people do not welcome you, shake the dust off your feet when leave their town, as a testimony against them. So they set out and went from village to village, preaching the gospel and healing people everywhere.; Luke 10:1-11, After this the Lord appointed seventy-two other and sent them two by two ahead of him to every town and place where he was about to go. He told them, The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road. When you enter a house, first say, Peace to this house. If a man of peace is there, your peace will rest on him; if not, it will return to you. Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house. When you enter a town and are welcomed, eat what is set before you. Heal the sick that are there and tell them. The kingdom of God is near you. But when you enter a town and are not welcomed, go into its street and say, Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: the kingdom of God is near.; Matthew 16:24-25, Then Jesus said to his disciples, If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will find it. FOOTNOTE 13: Mathts in John is often a term for Christian (John 8:31; 13:35; 15:8). The word mathts comes to stand in John for the gathered community. Discipleship and mission seems to be closely linked in this gospel. The disciples are now no longer bound to the presence of the earthly Jesus. Instead, their dwelling in the Word (John 8:31) and in the Spirit (John 14:15-17; 15:26f) means that the disciples remain in fellowship with him. This fellowship finds its visible expression in the world in the manner of their service. Everyone is to be able to recognise a disciple of Jesus by his practical love (John 13:34f). FOOTNOTE 14: McNeille uses the example of an orchestra. The musician composes a symphony. The score is the visible, tangible expression of the perfect symphony. The Incarnate Christ is the human expression of Gods very 25

thought; that is His very Being. God longs that the score may be perfectly reproduced, worked out, by the great orchestra of mankind. We can do this only by living the life of Christ. He writes that this is not merely an imitatio Christi; the orchestra does not imitate the score. The score is the symphony, available for all; and all must reproduce it. We must live Christ (McNeille 1922:81). Acts 11:26b, and when he found him, he brought him to Antioch. So for a whole year Barnabas and Saul met with the church and taught great numbers of people. The disciples were called Christians first as Antioch. FOOTNOTE 15: Barth discusses some of his ideas of discipleship under the heading Honour from pages 649 to 685 in his C. D.: 3, 4. I quote him because I think he is making an important observation based on Matthew 10: 24f: The disciple is not above his master, nor the servant above his Lord. It is not enough () for the disciple that he be as his master, and (it is enough that) the servant (be) as his Lord. Note should be taken of the word arketon. It shows us that the precedence of the Lord does not merely have the significance of a basis for the command to serve. The disciple cannot even demand to be over the master. The very best and the thing for him are to be in his company, to be as he is, to be a servant with Him, a slave. For this means participation still hidden, yet to be revealed, but already real participation in His honour and gloryIt is their honour, the honour of discipleship, of the fulfilment of the command to serve (Barth 1961: 662). Reflecting on what Barth is saying we have to agree with what he has to say about honour, and I believe that this is important for discipleship, that, The honour of man is the reflection of Gods own glory falling on him. Without Gods honour there is no honour for man, no human worth or dignityOur honour is that He, the Word and Son of God, is our Brother, and that we may be His brethren and as such the children of God (Barth 1961: 685). We can only say then that discipleship is an honourable calling and must follow the honourable way as Jesus prepared it. This will be the only way in which we can share all that God has install for the whole of the world; it is the only way we as his disciples will bring honour and glory to God. FOOTNOTE 16: Gibbs and Coffey emphasize that, Jesus disciples were commanded to share what they themselves had learned through experience, command and commentary. They were to teach in the same way that they themselves had been taught by the apprenticeship method. In other words, they were to draw others into the orbit of their own experience -1 John 1:1-3 (Gibbs and Coffey 2001:60). They also quote Eugene Peterson, The news of your faith in God is out. We dont even have to say anything anymore youre the message! (Gibbs and Coffey 2001:223). FOOTNOTE 17: My Systematic Theology Professor at Rhodes, Professor J.A.B. Holland, recommended the Cost of Discipleship as regular reading matter for any minister especially Part One which includes the chapters on Costly Grace and Single-Minded Obedience (pp. 35-91). He said that he would like to see this book on every ministers and believers bookshelf. FOOTNOTE 18: Luke 14:26-33, If anyone comes to me and does not hate his father, mother, his wife and children, his brothers and sisters yes, even 26

his own life he cannot be my disciple. And anyone who does not carry his cross and follow me cannot be my disciple. Suppose one of you wants to build a tower. Will he not first sit down and estimate the cost to see if he has enough money to complete it? For if he lays the foundation and is not able to finish it, everyone who sees it will ridicule him, saying, This fellow began to build and was not able to finish it. Or suppose a king is about to go to war against another king. Will he not first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? If he is not able, he will send a delegation while the other is still along way off and will ask for terms of peace. In the same way, any of you who do not give up everything he has cannot be my disciple. FOOTNOTE 19: Dulles makes a valid point, For the successful transmission of Christian faith, it is highly important for the neophyte to find a welcoming community with responsible leaders who are mature disciples, formed in the ways of the Lord But all too many Christians, deprived of such contacts, still look upon the church only as a huge, impersonal institution set over against its members (Dulles 2002: 209-210). FOOTNOTE 20: Jeremiah 2:13, My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water. John 4:13-14, Jesus answered, Everyone who drinks this water will be thirsty again, but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life. John 7:37-38, On the last and greatest day of the feast, Jesus stood and said in a loud voice, If anyone is thirsty, let him come to me. Whoever believes in me, as the Scripture has said, streams of living water will flow within in him. John 4:35, Do you not say, Four months more and then the harvest? I tell you, open your eyes and look at the fields! They are ripe for harvest. 38, I sent you to reap what you have not worked for. Others have done the hard work, and you have reaped the benefits of their labour. FOOTNOTE 21: Barth asks the question, To what does Jesus Christ call those whom He calls? What kind of being is that of the man called by him, of the Christian? it is the being of a man who by the call of God is called a child of God, and in the strength of this call really is a child of God (1 John 3:1)set in fellowship with him in a way which seriously distinguishes though it does not separate him from other menThe simplest description of this fellowship is that which is preferred in the Gospels, namely, that he is called to discipleship of Jesus ChristDiscipleship very properly describes the relationship between Him and his followers as a history which in this way is proper to him and to him alone. Jesus goes, and the disciple accompanies him on the same way. It is Jesus who chooses the common way, and treads it first. The Christian follows him on the way which He has chosen, treading in His steps (1 Peter 2:21). He believes in Jesus, not in a theoretical and general waybut in such a way that He is the inescapable leader who leaves him no option but to go after him on the way which he has chosen. And believing in Him, he obeys himin such a way that his own sovereignty is completely forfeit and he does exactly as he is told even in detailhe does not belong to Jesus in a pure general way. He lives his own life in a fellowship with His own life which is not ordered by himself but 27

by him. His discipleship, which is the history of the relationship of the Christian to Him, embraces the whole of the Christian. The fact that His call is the call to this discipleship and therefore to fellowship with Him thus shows us particularly clearly that vocation is not merely vocatia unica but also vocation continua (Barth C.D., 4, 3: 534 536). FOOTNOTE 22: This is even more evident when we talk about discipleship training precisely because it is so challenging. Good and sensitive leadership is important and one will have to bear in mind the four dynamic forces in such a process of training which leads to change: memory, change, conflict and hope (cf. Nel 2000: 286-28). FOOTNOTE 23: Watson reminds us, The most striking feature of Philips evangelistic work was this: he was obedient to the Spirit of God (Watson 1981:200). FOOTNOTE 24: Ephesians 1:14, who is a deposit guaranteeing our inheritance until the redemption of those who are Gods possession to the praise of his glory. Philippians 1:4, In all my prayers for all of you, I always pray with joy Colossians 1:9, For this reason, since the day we heard about you, we have not stopped praying for you and asking God to fill you with the knowledge of his will 1 Thessalonians 1:2, We always thank God for all of you, mention you in our prayers. FOOTNOTE 25: Although we are only looking at four aspects of our churchs structure that must be reformed to better accommodate a discipleship model we see again how coordinated and integrated all the ministries in service are in the building up of the local church (cf. Nel 2000:111). Integrating and coordination is difficult but should not be put aside because of its complex nature, says Nel. The separate ministries need one another to be really effective. Preaching needs the pastoral care; pastoral care needs koinonia and the didache and the to really be effective and the other way around. It is like plotting the ministries together to be one whole and beautiful unity (Nel 2000:372). This also defines the beauty of discipleship for discipleship embraces this plotting and offers the world the beauty of God. FOOTNOTE 26: Acts 2:42, They devoted themselves to the apostles teaching and to the fellowship, to the breaking of bread and to prayer. 46, Everyday they continued to meet together in the temple courts. They broke bread in their homes and ate together with glad and sincere hearts, 47, praising God and enjoying the favour of all the people. And the Lord added to their number daily those who were being saved. FOOTNOTE 27: Bosch writes, For it is the community that is the primary bearer of mission (Bosch 1991:472). He reminds us that the Great Commission (Matthew 28:16-20) is summed up in three terms: make disciples; baptize; teach. Mission then is also about disciple-making (cf. Bosch 1991:56-83). FOOTNOTE 28: Snyder gives a good summary of these and it will be of great help to build these into such a teaching programme: Commitment and Covenant; Shared life; The Dimension of Transcendence. This will lead to a 28

serving community which will provide the glue for society: Family building; Neighbourhood building (cf. Snyder 1983: 127-131; cf. also Dunn 1992: 92120). FOOTNOTE 29: Moltmanns view is helpful here, The renewal of the church finally depends upon what happens at the grass-roots level. And renewal at their level awaits, it seems to me, the conscious reclaiming of the gifts of Spirit on the part of the laity. These gifts are given to the whole people of God for ministry, for daikonia. The New Testament concept of daikonia is too important to be limited to those in the ordained ministry. A deacon is one who serves. But the whole church not just its ordained members is called to serve; to a diaconate in the world We are not looking at our own works and their success. The results of merely human efforts would be a human kingdom but no Kingdom of God Diakonia in the context of the Kingdom is a realistic ministry of reconciliation (2 Corinthians 5:18) (Moltmann 1979: 21, 27). FOOTNOTE 30: To be involved in the care of people, people both inside and outside the community of believers, is in fact diakonia in itself (Nel 2004: 46). FOOTNOTE 31: This text is a reminder that the measure of success for discipleship would convince the world that the message of Jesus is good news indeed. FOOTNOTE 32: Being a faithful disciple is one goal that is worthy of any sacrifice. Our motive in helping is that the person in need belongs to Jesus Christ. Living the life of a disciple means honestly confronting struggle and suffering. Jesus wants his followers to know that being a disciple will mean being persecuted (Luke 21:12-19). The call to discipleship is a call to perseverance in the faith (Luke 21:19).

29

BIBLIOGRAPHY Barth, Karl. 1961. Church Dogmatics, Volume 3: Part 4: The Doctrine of Creation. Edinburgh: T and T Clark. Barth, Karl. 1962. Church Dogmatics, Volume 4: Part 3: The Doctrine of Reconciliation. Edinburgh: T and T Clark. Bonhoeffer, Dietrich. 1959. The Cost of Discipleship. Norwich: SCM Press Ltd. Bornkamm, G. 1960. Jesus of Nazareth. London: Hodder and Stoughton. Bosch, David J. 1991. Transforming Mission: Paradigm Shifts in Theology of Mission. Maryknoll: Orbis Books Dulles, Avery. 2002. Models of the Church. New York: Image Books/Doubleday Dunn, James D.G. 1992. Jesus Call to Discipleship. Cambridge: University Press. Gibbs, E and Coffey, I. 2001. Church Next: Quantum Changes in Christian Ministry. Leicester: Inter-Varsity Press. Lucas, D. and Green, C. 1995. The Message of 2 Peter and Jude: The Bible Speaks Today Series. Leicester: Inter-Varsity Press. McNeille, A.H. 1922. Discipleship. London: Society for Promoting Christian Knowledge. Moltmann, Jurgen. 1978. The Open Church: Invitation to a Messianic Lifestyle. Philadelphia: Fortress Press. Moltmann, Jurgen. 1979. Hope for the Church: Moltmann in Dialogue with Practical Theology. Nashville: Abingdon Press. Nel. M. 2004. Who are we? Understanding and finding identity in the Local Church. Halfway House: Orion Publishers. Rendle, Gil. 2002. The Multigenerational Congregation: Meeting the Leadership Challenge. Bethesda: The Alban Institute. Snyder, Howard A. 1983. Liberating the Church. The Ecology of Church and Kingdom. Illinois: Inter-Varsity Press. Snyder, Howard A. 1991. Models of the Kingdom. Nashville: Abingdon Press. Sobrino, J. 1978. Christology of the Crossroads: A Latin American Approach. London: SCM Press Ltd. Watson, David. 1981. Discipleship. London: Hodder and Stoughton.

30