ASIAN SEMINARY OF CHRISTIAN MINISTRIES
DISCIPLESHIP AND THE PASTORAL ROLE AS DISCIPLER
PRESENTED TO PTR. ALBERT CLAVO
IN PARTIAL FULFILLMENT OF THE REQUIREMENTS
FOR PASTORAL THEOLOGY
BY
PATRICK VINCENT C. TAN
MAKATI, PHILIPPINES
MARCH 2007
TABLE OF CONTENTS
DISCIPLESHIP AND THE PASTORAL ROLE AS DISCIPLER
Biblical Survey of Discipleship
The Pastoral Office of Teacher/Discipler
DISCIPLESHIP AND THE PASTORAL ROLE AS DISCIPLER[i]
The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also (2 Timothy 2:2)[ii].
These are few of the last words given by a dying man to young Timothy – create a movement of the transference of faith and knowledge from one generation to the next, a mandate alluding to the Great Commission (Matthew 29:18-20) handed by Jesus himself. The recent millennium has sparked a growing concern in discipleship in the church. There is not yet a clear-cut picture of what constitutes discipleship and the true essence of what a disciple is. But even then, in most churches a viable and effective discipleship process is either dying or already extinct. This is a critical crisis of modern Christianity. In the recent Enrichment Journal, Assemblies of God assistant superintendent Charles Crabtree recognizes this crisis with some alarming statistics. In the last year, out of 4 who received Christ as Lord and Savior, only 1 followed through in water baptism; and out of 5 only 1 received the baptism in the Holy Spirit.[iii] “If we continue this trend,” he continues, “I project in 10 years we will have a small minority of Pentecostals in the Assemblies of God. So we must have a deep concern about Pentecostal discipleship.”[iv]
Furthermore, Crabtree presents three main causes for this problem: First, churches today are preaching a different gospel, a self-centered message not focused on the Cross of Christ; second, the growing apathy of the average Christian to carry one’s cross as mentioned in Luke 14:26-27; and third, a disregard for continuing in the Word as a basic requirement of discipleship as prescribed by Jesus in John 8:31.[v] This crisis is not limited in the Pentecostal circle. If these factors are tolerated, the Church’s future looks unpromising. Author and researcher George Gallup Jr. is right when he said, “Without true discipleship, the church can simply turn into a social service agency.”[vi] This is where the role of the pastor as discipler will come to play a very important role in battling the discipleship crisis.
In response to this crisis, it is this paper’s objective to define the true meaning of discipleship by studying the biblical models of discipleship and the role of the pastor as a teacher and discipler. In the end, the researcher will provide concluding thoughts on how this study could be applied in the present situation. The author has utilized resources from among print, online and class lecture resources.
Biblical Survey of Discipleship
Over the course of time the concept of discipleship is evident throughout the Scriptures. In the Old Testament, though the term “discipleship” is absent, the concept is readily seen. Samuel (1 Samuel 19:20-24), Isaiah (Isaiah 8:16, 50:4) and Ezra (Ezra 7:6, 11) are some of the Old Testament figures who had followers. Two notable mentoring relationship are of Moses and Joshua (Exodus 24:13), and Elijah and Elisha (1 Kings 19:6). Through close fellowship and discipleship, both came to be exactly like their master. Firet mentions the three concepts of discipleship present in the Old Testament:[vii] First is the “hanukkah" the act of the impartation of oral tradition to a child; Second is “torah,” or the voice that instructs; and third, “hokma” or the instruction to the path of righteousness as in Proverbs 4:11.
In the New Testament, the concept of discipleship is aided by three key words present in the texts: discipleship, teaching and equipping.
The term that pertains to teaching (didaskein) occurs most in the Gospels and the first part of Acts. It is closely connected with Jesus’ teaching. And the term for equipping (katartidzo) is mostly present in the epistles. It is used in the New Testament 13 times (Matthew 21:16, Hebrews 10:5).[viii] Anderson states that according to Ephesians 4:11-16, the primary task of the pastor is to equip the body for ministry.
The word “disciple” (μαθητης) from which this paper will take time to define meant “a student or learner” in Greek.[ix] It comes from the original verb form μανθανω which means “to learn.”[x] The term has a wide range of usage in Gospel and Acts[xi]. The term is used 261 times in the New Testament.
Samra presents spectrum of usage of the word “disciple” and “discipleship”[xii]. In terms of scope, discipleship could take the form as a teacher only imparting knowledge to their students. This meant that the relationship between teacher and student is only educational or intellectual (Matthew 10:24). On the other side of the spectrum, discipleship is described as a total life transformation wherein the student becomes their teacher or master (16:24, Mark 8:34). In terms of the process of becoming a disciple, discipleship could take time (Matthew 27:57, Acts 14:21); on the other hand, it also denotes becoming or being one, meaning the student becomes like one’s teacher or master by emulating (Luke 14:26-27). The disciples embodied Samra’s definition of discipleship (as one who becomes their teacher) in time when their lives paralleled the earthly life, ministry and suffering of Jesus (e.g. Stephen, Peter and Paul).
In view of the descriptive word study of the word “disciple,” Samra concludes that one should take discipleship in a “holistic view” wherein discipleship meant both becoming and being, geared towards evangelism and growth, and involved both teaching and life transformation, ultimately “the process of becoming like Christ.”[xiii]
Paul also adhered to similar guidelines. He traveled throughout the known world at that time discipling others. He conducted on three missionary journeys not only to bring the gospel to them, but also to follow up on the commitments they had made. Discipleship was the foundation of the early church by which the good news spread. Samra presents the following as the common trend on what Christians should strive for in order to become like Christ: (1) humility, love and self-sacrifice, (2) commitment in service to God, (3) joyfully receiving and sharing the gospel, (4) living a holy life and (5) enduring suffering for Christ.[xiv]
Soon after the era of early church fathers, the church started to fall away from its roots. Discipleship began to be divided into sections. Some of these sections were evangelism and maturity among others. The church started to partake in mass evangelism that resulted in nominal, if any follow-up or the maturing of believers without instructing them how to make disciples. The church assumed responsibility for part of discipleship (maturity) rather than discipleship as a whole. The failure of discipleship had begun and the church has remained on this state even up to the present.
The Gospels favorably portray Jesus as Teacher. To know the Father is by learning from Jesus and understanding his incarnation as God’s will itself.[xv] It is through Jesus that the disciples gained understanding. In Matthew, the formula “when Jesus had finished these words” ends each section that holds the content of Jesus’ teaching (5:1-7:27; 10:5-42; 13:1-52; 18:1-35; 23:1-25:46).[xvi] These accentuate the role of Jesus as a discipler.
Jesus was a different kind of teacher. For normal rabbis only held on to their teaching as far as the law and tradition was concerned. But Jesus exercised an immediate authority teaching in synagogues during Sabbath “as his custom was” (Mark 10:1) and by being able to do miracles and cast out spirits. People were astonished with his teaching because he taught with such authority (Matthew 7:28-29, Mark 1:22, Luke 4:22) that the Pharisees were afraid of him (Matthew 11:8).
Melzer supports this by saying that Jesus is the holistic model of a teacher. He even compares this holistic concept of teaching to two extremes: a university professor and a Hindu guru.[xvii] A university professor only imparted knowledge to his students without necessary being involved in modeling what he teaches. The guru teaches by just ‘being.’ The holistic concept of Jesus office as a teacher falls between the middle of these two extremes. He taught purposefully and systematically while applying what he taught in his own life. This view is also true with his apostles. They did not just propagate doctrine but they lived and went with the doctrine leading others into the discipleship of Jesus.
Jesus taught in various settings. Jesus taught in a formal setting and in a large group as in the Sermon on the Mount. He also taught occasionally or when occasions arise, this meant it requires for one to spend extended time with him by physically following him.[xviii] On both settings the disciples looked to Jesus for teaching, power and healing that sometimes apart from Jesus, their activities didn’t go as well as when he is around. Jesus allowed his disciples to experience ambivalence in their discipleship experience, experiences that mirror the mixture of faith, doubt, obedience and failure of the Christian men and women today.[xix]
The Pastoral Office of Teacher/Discipler
Therefore Jesus should be the foremost model and influence of the pastor when he teaches. Anderson states that for an effective teaching to be achieved, the pastor himself must put himself on the line and act as the primary model of what he teaches, displaying love, an exemplary life and a teachable spirit..[xx] The saying “attitude is more caught that taught” is true. Credibility comes when the teacher becomes serious with his faith.[xxi]
Today’s church needs a kingdom vision. A vision born of the Word of God and the reality of His will for the body. Often times the church settles for less, secular agendas are prioritized while spiritual priorities are ignored. It is the role of the pastor to rally the body toward excellence by reproducing himself through the body whom he is shepherding. The pastor has a great challenge before him regarding the course of discipleship. Because of the over-simplification of discipleship, churches today have lost the biblical mandate of discipleship, not merely an evangelistic encounter. The end goal should always be to make disciples (Matthew 29:18-20). Samra writes about the two key of true discipleship. The first part is learning about Christ and second is the imitation of the life of Christ in their lives.[xxii]
Discipleship is not much about the quantity but the quality of a select few who are willing to be available. The ministry of Jesus began with twelve average men whom He called to do not-so-average things. The pastor must not worry how small the group is at the start, as long as he plants the vision in men and women who will in turn pass it on to others, and the cycle goes on.[xxiii]
Gary Tangeman in his book The Disciple-Making Church in the 21st Century gives a neat acronym using the word “DISCIPLES”. These nine are a Defined purpose, an Intentional strategy, a Simple structure, a Climate for change, an Inspiring worship service, a Prayer foundation, a Lay ministry, an Evangelistic focus, and Small groups.”[xxiv] From these nine can be drawn two main insights essential to the pastor. The first thing the pastor must understand is that discipleship is a continuous process that never stops. Discipleship must be a cycle that draws people toward the center of becoming disciple-makers. Second, discipleship should be well-founded in Jesus Christ as their Lord and Savior with a growing relationship with him through his Word, prayer, worship, fellowship and evangelism.
The Bible warns that the lack of knowledge merits one’s downfall (Hosea 4:6). The crisis on discipleship stems from the lack of biblical foundation and theological understanding of discipleship. Discipleship must not be solely understood as the process of imparting knowledge but a total engagement between the life of the teacher and their student and is geared toward life transformation. Much has to be said to the teacher who “will incur a stricter judgment” (James 3:1). The teacher must lead the way as examples for their students, for no one is greater than his master.
A proper understanding of the person of Jesus is an essential component of discipleship. This can be achieved by the inclusion of the study and emulation of the life of Jesus in the discipleship process of the believer. This among other things should not be neglected. The pastor must understand the mandate of multiplying disciples of 28:18-20 must be received with utmost importance and seriousness as one given by the Lord Jesus Christ. Bonhoffer writes, “Christianity without the living Christ is inevitably Christianity without discipleship, and Christianity without discipleship is always Christianity without Christ”[xxv]
Anderson, Robert C. The Effective Pastor. Chicago: Moody Press, 1985
Bonhoffer, Dietrich. The Cost of Discipleship. New York: Macmillan Company, 1961
Coleman, Robert E. The Masterplan of Discipleship. Grand Rapids: Fleming H. Revell, 1988
Crabtree, Charles T. “Discipleship in the Assemblies of God: The Crisis, The Cause, and The Cure.” Enrichment Journal (2007). http://www.enrichmentjournal.ag.org/top/2--7_crisisdiscipleship_crabtree.pdf (accessed March 14, 2007).
Firet, Jacob. Dynamics in Pastoring. Grand Rapids: Eerdmans Publishing Co., 1986
Hendrix, John and Lloyd Householder, ed. The Equipping of Disciples. Nashville: Broadman Press, 1977
Jiminez, Alvin. “Lecture on the Theological Themes in the Gospel of Matthew.” Asian Seminary of Christian Ministry, 2007
Mattingly, Terry. “Gallup, Statistics and Discipleship.” http://tmatt.gospelcom.net/column/2004/07/28 (accessed March 14, 2007).
Samra, James. “A Biblical View of Discipleship.” Bibliatheca Sacra, no. 638 (March-April 2003): 219-234.
Strong, James. Strong’s Exhaustive Concordance of the Bible. Nashville, Tennessee: Crusade Bible Publishing, Inc., 1990
Tangeman, Gary E. The Disciple-Making Church in the 21st Century. Fort Washington: Christian Literature Crusade, 1996
Uz, Ulrich. New Testament Theology: The Theology of the Gospel of Matthew. James D. G. Dunn, ed. Cambridge: Cambridge University Press, 1995
Wilkins, Michael. Discipleship in the Ancient World and Matthew’s Gospel. Grand Rapids: Baker Books, 1995
[i] For this paper the term “discipler” is used interchangeably with “teacher”.
[ii] Biblical citations in this paper are from the New American Standard Bible (NASB) and will be noted if otherwise.
[iii] Charles T. Crabtree, “Discipleship in the Assemblies of God: The Crisis, The Cause, and The Cure,” Enrichment Journal. http://www.enrichmentjournal.ag.org/top/2--7_crisisdiscipleship_crabtree.pdf (accessed March 14, 2007).
[iv] Ibid, p. 1
[v] Ibid, p. 1
[vi] Terry Mattingly, “
[vii] Jacob Firet, Dynamics in Pastoring (Grand Rapids: Eerdmans Publishing Co., 1986), p. 68
[viii] John Hendrix and Lloyd Householder, ed, The Equipping of Disciples (Nashville: Broadman Press, 1977), p. 9
[ix] James Strong, Strong’s Exhaustive Concordance of the Bible (Nashville: Crusade Bible Publshing, Inc., 1990)
[x] Ibid.
[xi] James Samra, “A Biblical View of Discipleship,” Bibliatheca Sacra, no. 638 (2003): 219-234 and Michael Wilkins, Discipleship in the Ancient World and Matthew’s Gospel (Grand Rapids: Baker Books, 1995). The term μαθητης is absent in the epistles and Revelation.
[xii] Samra, “A Biblical View...” p. 219
[xiii] Ibid, p. 221
[xiv] Ibid, p. 228
[xv] Wilkins, Discipleship in the Ancient World, p. 166
[xvi] Alvin Jiminez, “Lecture on the Theological Themes in the Gospel of Matthew,” Asian Seminary of
[xvii] Firet, Dynamics, p. 67
[xviii] Samra, “A Biblical View...,” p. 221
[xix] Ulrich Uz, New Testament Theology: The Theology of the Gospel of Matthew, James D. G. Dunn, ed (Cambridge: Cambridge University Press, 1995), p. 139
[xx] Robert C. Anderson, The Effective Pastor (Chicago: Moody Press, 1985), p. 158
[xxi] Firet, Dynamics, p. 68
[xxii] Samra, “A Biblical View...,” p. 234
[xxiii] Robert E. Coleman, The Masterplan of Discipleship (Grand Rapids: Fleming H. Revell, 1988), p. 30
[xxiv] Gary E. Tangeman, The
[xxv] Dietrich Bonhoffer, The Cost of Discipleship (New York: Macmillan Company, 1961), p. 50
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