PRINCIPLE 20 |
The terms "disciple making," "discipling," and "discipleship" are often used to refer to the same idea. But since "discipling" is occasionally confused with "discipline," and since "discipleship" for a long time has been used to refer to individual dedication, the term "disciple making" is used here.
Some writers limit disciple making to the period that precedes salvation; that is, they equate disciple making with evangelism. Other writers limit disciple making to the period that follows salvation; that is, they equate disciple making with edification. However, the great commission covers both periods:
Jesus came to them and said, "All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age." (Matthew 28:18-20)
Here Jesus refers to making disciples "of all nations." This included, for the most part, people who had not yet heard about Jesus, and can thus be labeled evangelism. As part of the disciple making process, Jesus instructs his followers to teach these converts to "obey everything I have commanded you." This is edification.
Here is a definition of disciple making which includes both evangelism and edification. Disciple making is a deliberate process in which one older Christian deals personally with one or more other people over an extended period of time, guiding their experiences so that they become saved and ultimately develop into Christians who are mature and able to do the same with still others.
The definition states that disciple making is a deliberate process. In contrast to the spontaneous evangelism and nurture which occur now and then as unexpected opportunities arise, disciple making is planned.
For example, in connection with edification, there are two basic kinds of activities which the older Christian might plan for one or several younger Christians. The first kind involves regular meetings, perhaps once each week at a regular time and place. Everyone knows what Bible passage will be studied or what topic will be discussed. Of course, there is plenty of room for open discussion of any issue that comes up, and the atmosphere is very informal. Yet these meetings are more planned than the second kind of activity in the sense that the lessons that arise are more predictable.
The second kind of activity is planned only in the sense that some general, real life experience is initiated by the older Christian. The particular lessons that will arise during these experiences are not precisely known ahead of time. For example, suppose a Christian who is experienced in door-to-door evangelism takes a new Christian with him. The older Christian does not know precisely what reception they will have at each home, what the religious background of the people will be, or what specific questions or objections they might face. So in that sense these experiences are spontaneous. Yet, they are "planned" in the sense that none of these experiences would occur and no lessons would be learned if the visitation had not been initiated by the older Christian. And the same point could be made regarding evangelism.
Thus, disciple making is deliberate; that is, it is planned. And both kinds of planned activities are needed – regular meetings, and real life experiences.
The definition also states that disciple making occurs over an extended period of time. It is not merely two visits to a new believer's home, or one long counseling session. Disciple making is more likely to take years. The profoundly personal nature of disciple making requires that bonds of trust and intimacy be established. This requires many months. Also, an extended period of time is required simply because (1) the Bible is such a large book, (2) there are so many questions to be answered, (3) so many skills to learn, and (4) such a wide variety of things to experience.
Our culture discourages lengthy involvements both because families more from town to town so frequently and because everyone seems to have such a busy schedule. If disciple making is to happen at all, it must be given a high priority and other endeavors may have to be sacrificed. Making disciples requires a high level of commitment.
The definition also refers to disciple making as a process of guiding. Disciple making is not indoctrination. The disciple maker guides others through experiences which will help them understand the Bible and its teachings better, and will help them live the Christian life more consistently and effectively.
A mature Christian is a thinking person. He understands the Christian faith. He is able to discern the Lord's direction for his life from the principles in Scripture and from the leading of the Holy Spirit. He is not a carbon copy of his discipler. He is not a well programmed computer; full of canned answers. Rather, he is himself – a follower of Jesus, not a follower of any human being.
Thus, it is not good for the disciple maker to think of those with whom he works as "his" disciples. Their task is not to learn to follow him. Of course, his example is extremely crucial, but Jesus' example is more crucial. When we make disciples, our basic invitation is not "Come follow me," but "Come follow Jesus with me." We must watch out for the subtle temptation to enjoy disciple making because we enjoy having followers. Instead, we should engage in disciple making because we enjoy following Jesus and want others to follow him too. Throughout history there have been "disciple makers" who have not guided, but have captivated followers and even turned them into mindless worshipers of the "discipler." But when we disciple others, we do not dominate them – we liberate them!
The definition describes the end result of disciple making as the production of reproducers, which is a very long-range goal. It is more than assurance of salvation, more than increased Bible knowledge, more than victory over temptation, more than the ability to lead others to Christ. It includes all of these and also includes the ability to reproduce others who can also reproduce others. Paul told Timothy:
The things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others (2 Timothy 2:2)
Certainly Paul saw his disciple Timothy as one who would reproduce other reproducers. In fact, in these instructions to Timothy he spoke of several cycles: the Paul - Timothy cycle, the Timothy - reliable men cycle, and the reliable men - others cycle. While we cannot actually see several generations ahead, we can think of the person we are discipling as a future disciple maker himself.
One other aspect of the definition – perhaps the most significant – is that disciple making is profoundly personal. This aspect of disciple making is so important that the entire next chapter is devoted to it.
Values are deep seated in the individual and they are not easily changed. They are "caught" through subtle interpersonal processes. A simple lecture, no matter how skillfully organized or presented, can seldom alter values.
However, the processes that take place in disciple making are nearly ideal for changing values. Mutual respect and rapport grow between discipler and disciple. The disciple observes a consistent example over a long period of time. The discipler can raise guiding questions during unhurried discussions. And when small peer groups are involved these influences can be especially strong. Next to parenting, disciple making is the best means of affecting an individual's value system.
Disciple making is not something that is distinct from such traditional fields as Christian education, the pastorate, and missions. Instead, disciple making is the core which all of these ministries have in common. The Christian educator, the pastor, and the missionary are all disciple makers.
Of course, each of these traditional ministries has a unique emphasis. The missionary usually does his disciple making in a location or in a culture different from his own. The pastor focuses most of his disciple making on those who are already saved and in one local congregation. The Christian educator (this, by the way, is the hardest of the three to nail down because of the breadth of the field of Christian education) carries out his disciple making with special sensitivity to the nature of the learner and the educational process.
Distinct emphases could also be cited for many more Christian workers, including evangelists, counselors, publishers, radio and television broadcasters, and even parents. But basically, they are all doing the same thing – making disciples. Whatever our profession, whether it is one of the traditional Christian ministries or not, we should see ourselves as disciple makers. Disciple making is not merely the responsibility of the pastors or leaders of the church; it is the responsibility of the whole church.
Many people never get involved as disciple makers because they feel that there is no one around for them to disciple. If we have children we have someone to disciple. If we have neighbors we can begin contacting and evangelizing them. If we are a church member we probably have even more people whom we could help. The real issue in not a lack of people needing guidance, but a lack of courage and time. Both of these lacks can be overcome by the person who really wants to be a disciple maker.