Disciple Making in Postmodern Youth Ministry; The Forgotten Ministry of Jesus? by Joshua Walker
CYM Dissertation Showcase www.cym.ac.uk Acknowledgements.
I would like to express my gratitude to Paul Bowman my dissertation supervisor. He has been a great encouragement and resource as I undertook this piece of work. Young Life as my placement agency and my mentor Craig Mawhinney have given me the opportunity to both learn about and live the ideas expressed in this dissertation, I am very grateful. Finally to my Mum, Dad, Callum, Emma and Jessie for being patient with me as I became a recluse during the months before submission- I am back.
Abstract.
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Discipleship groups provide young people with the opportunity to learn more about their faith within a community of peers, placing a high emphasis on spiritual disciplines such as Bible study and prayer. Widely regarded as essential in the lives of any young Christian, but do these groups forget an essential function? Jesus commanded those who followed Him not only to be discipled, but to make disciples.
This dissertation will give the reader an opportunity to explore relevant literature through a library based study of the relationship between Jesus’ model of disciple making and youth ministry in today’s postmodern culture.
Contents:
Abstract.
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Introduction
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Definitions.
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1. Selection.
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2. Association.
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3. Consecration.
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4. Impartation.
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5. Demonstration.
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6. Delegation.
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7. Supervision.
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8. Reproduction.
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Chapter Two- Who are we trying to reach?
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Postmodernity.
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The Millennials.
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The Spiritual Lives of Young People.
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The Development Of Young People.
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Chapter Three- What are we trying?
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1.
Hirsch & Hirsch- The Six P’s.
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2.
Dare 2 Share.
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Chapter Four- Where do we go from here?
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Selection Today.
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Association Today.
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Consecration Today.
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Impartation Today.
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Demonstration Today.
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Delegation Today.
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Supervision Today.
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Reproduction Today.
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Conclusion.
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Bibliography
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Books
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Websites.
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Video
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Introduction Discipleship groups are viewed as an essential component in youth ministry. On a designated night of the week, young people will gather together in small groups to study the bible and pray. Despite their centrality to modern youth ministry there is a lack of understanding of the purpose of these groups. Does attendance at a discipleship group make a disciple? Or perhaps the leading of a discipleship group defines a disciple maker? If the above questions can be answered with a simple yes, the mission of Jesus has been reduced down to a simple formula which requires minimum commitment and once a week attendance. Spader (2011) questions this approach believing that there is a difference between discipleship and making disciples. Although discipleship is an aspect of making disciples it is only part of the equation. Jesus commanded us to make disciples which means going, baptising and teaching to obey. Willard (2006) also supports this differentiation between disciple making and discipleship. He goes on to explain that discipleship is the teaching of Christian fundamentals to new believers. Due to the focus on discipleship within youth ministry it could be the case
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that we have been sidetracked into running programmes aimed at growing spiritual maturity of young people, while losing the key principle of sending out in order to make more disciples.
The purpose of this dissertation is to ask if there is another way, which doesn't limit discipleship to just another programme to keep a Senior Pastor and Christian parents happy. In other words I aim to suggest that discipleship groups are an essential component of disciple making; as this is the very heart of Gods mission it therefore must be at the heartbeat of what youth ministry stands for. Hirsch & Hirsch explain that, ‘the health and growth of transformative Jesus movements are directly related to their capacity to make disciples. No disciples, no movement- it’s that simple.’ (2010, p. 17). It is the vision of this study that discipleship can be reframed in youth ministry; that maturity in Christ for teenagers is no longer viewed in terms of attendance and engagement in programme, but rather by the question, ‘Are they making disciples?’
In this dissertation the author has sought to; • Gain an understanding of the disciple-making process which Jesus undertook as he trained the
twelve. • Explore the current context and culture of today’s young people. • Gain an understanding of what current youth ministry models which look to make disciples in
youth culture today. • Suggest how disciple making can be incorporated into youth ministry today.
Definitions. At the outset of this study it is necessary to offer definitions of some key terms:
Discipleship:
A process that takes place within accountable relationships over a period of time for the purpose of bringing believers to spiritual maturity in Christ. Biblical examples suggest that discipleship is both relational and intentional, both a position and a process. We become disciples by turning from sin through repentance and turning to God through faith. The process of discipleship is played out in a vital life-giving relationship to God that enables us to walk in the light as he is in the light, and to do the will of the Father. Jesus said if we hold to his His teaching, then we really are His disciples, and we demonstrate this through loving one another. (Eastbourne Discipleship, 1999).
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This research project seeks to study the methodology of Jesus and apply it to youth ministry. This is in the realm of theological reflection. McGrath defines theology as:
The term "theology" is widely used to mean something like "the systematic study of the ideas of a religion," including their sources, historical development, mutual relationship and their application to life. (2011, p. 101).
Robbins defines youth ministry as:
Facing difficult goals and facing real challenges; it is about persons- in this case teenagers- who literally are to be ‘discovered’ and ‘won’. It is every bit a journey ‘down the great unknown’ (2004, p. 11)
Some of the key writers around discipleship and disciple making are Dallas Willard (The Great Omission), Robert E Coleman (The Master plan of Evangelism), Bill Hull (New Century Disciple Making), Leroy Elms (The Lost Art of Disciple Making), Alan Hirsch (Untamed) and Francis Chan (Multiply). The work of these authors is essential background reading to gain an understanding of discipleship. The author has chosen to undertake a library based study in order to review the large body of literature which is available on this subject. This dissertation provides a springboard for future research in to current programmes and their effectiveness as from the review there has been a lack of concrete outcomes in this area.
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Chapter One- What Did Jesus Do? Before Jesus’ crucifixion he prayed to his Father and declared, ‘I have brought you glory on earth by finishing the work you gave me to do.’ (Jn 17:4). Jesus had not yet been crucified and resurrected, which indicates the work which he had completed was the training of the twelve who were to be commissioned to carry on His mission. Milne confirms this by commenting that although this statement applies to the coming work of the crucifixion and the resurrection, ‘The statement is also applicable to the disciples, sent into the world on mission. We too are to bring glory to the one who has called us and in the same way, by doing His work in the world.’ (1993, p. 241). Following his resurrection, Jesus stood on a mountain top in Galilee and gave his final instructions to his disciples before he ascended to heaven:
All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptising 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. (Matt 28: 18-20).
Before the ascension, Jesus told his disciples to do follow his example; to continue the work that the Father had given him. Hull asked the question, ‘Where and how does one begin the work of saving the world from total destruction, rescuing an entire planet that, for the most part, does not believe it needs help?’ (1997, p. 15). Coleman reflected that, ‘I can see how Jesus is personally leading people to know Him and the Kingdom. But what’s His strategy for reaching the world? That’s what He
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came to do. And then it dawned on me. His strategy is in making disciples who will replicate what He’s doing with them.’ (Coleman, 2014). Discipleship for Jesus was not another programme, but the plan for how he was going to reach a world with the Gospel. One of the key thinkers about Jesus’ discipling methods is Robert E Coleman, author of ‘The Master Plan of Evangelism’. He suggests eight different stages which Jesus used in order to develop the twelve so that they may become reproducers of Himself. 1. Selection. At the beginning of their discipleship Jesus called the twelve to come and follow him. (Matt 4: 19, Lk 5: 11). The idea of a student following a rabbi was in keeping with the context which Jesus lived in, as there was a rabbinical structure of teaching in place. Gorcum explains that the relationship with a rabbi was greater than a learning experience, that ‘learning by itself did not make a pupil, and he did not grasp the full significance of his teachers learning in all its nuances except through prolonged intimacy with his teacher, through close association with his rich and profound mind.’ (1987 p. 964). This explains the importance of Jesus calling the twelve to follow Him with their whole lives. However the expectations which Jesus had were different to other rabbis. Students would approach a rabbi and ask to follow them, and when this training was completed they would become a rabbi themselves and take on a student of their own. Contrary to this, it was Jesus who approached those who would become his disciples and they were encouraged to follow Him for life not just for a time. They were not to pass on their own theories but instead those of Jesus, who continued to be the teacher who would be replicated from generation to generation. This method can be witnessed in the relationship which Paul had with Timothy. Commenting on 2 Timothy 2:2 Stott states that ‘What had been entrusted to Paul by Christ, Paul in turn had entrusted to Timothy.’ (1973, p. 50). Even after Jesus’ life on earth Paul continued to replicate his teachings and life.
Jesus’ selection of disciples was not based on how successful or outwardly able they seemed to be, but it was their willingness which deemed them fit for the work. They were indeed “unlearned and ignorant” according to the worlds standard (Acts 4:13), but they were teachable.’ (Coleman 1993, p. 29). Jesus would hang all the future hope of humanity on these men and their discipleship. Bounds confirms this point with these words, ‘Gods plan is to make much of the man, far more of him than of anything else. Men are Gods method. The Church is looking for better methods: God is looking for better men.’ (2012, p.11). Central to the gospel is restoration in equality to all people groups. (Galatians 3:28). When Coleman refers to the need for better men he is referring to the entirety of human kind, male and female.
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2. Association.
After the disciples were selected, Jesus spent a considerable amount of time with them. He did not have complex teaching methods or scheduled groups, but asked the disciples to draw in close and to do what he did. In doing this Jesus took on the role of a mentor. ‘Mentoring is as old as civilisation itself. Through this natural process, experience and values pass from one generation to another’ (Stanley & Clinton 1992, p. 17). Teaching to large groups of people was certainly part of Jesus’ method, but the majority of his time was given to these few men. As Clem puts it, ‘The point I am attempting to make is that if someone is orientated toward imaging God, then the disciple-making process will be more transformational than an informational set of verses and lessons.’ (2011, p.65). Willard also supports this as he reflects on his own discipleship, ‘I am learning from Jesus to live my life as he would live my life if he were me. I am not necessarily learning to do everything he did, but I am learning how to do everything I do in the manner that he did all that he did.’ (1998, p. 310). The method of association allowed the disciples to not only know about Jesus and what they should and should not do, but gave them the opportunity to actually know Him and to take what they knew and apply it to their own lives. Again confirming this relational aspect of being a disciple of Jesus; Clem explains, ’The God of the Bible does not seem as interested in us knowing about him as he desires us to actually know him- to have experiential knowledge of him’ (2011, p. 12). Elms (1980, pp. 30-32) examines other Biblical examples in the Old Testament of relationships of association by referring to Elisha and Elijah as well as Moses and Joshua. He claims that since this precedent had been set, the twelve would have understood what Jesus was asking when he approached them. 3. Consecration.
The twelve’s training took a high level of obedience and sacrifice but Jesus himself had already demonstrated this commitment to them before asking anything of His disciples. Philippians 2:5-11 states that Jesus ‘did not consider equality with God something to be to his own advantage; rather he made himself nothing by taking the very nature of a servant’ (Phil 2:5-11). Jesus’ giving up his equality with God is known as Kenosis, which is ‘the renunciation of the divine nature, at least in part, by Christ in the Incarnation.’ (Oxford Dictionary Online). An example of this commitment is demonstrated in the baptism which Jesus commanded in the great commission (Mt 28: 18-20). The Presbyterian Church in Ireland gives this picture of Baptism, ‘Just as water makes us clean, so baptism pictures how God, through Jesus Christ, can make our whole lives clean, forgiving our sins and giving us new life. It is the sign and pledge that our lives are built on Christ and that he is our Lord
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and Saviour.’ (PCI 2010). Bruner states that, ‘We could appropriately translate ‘baptising them’ by saying ‘immerse them’- into companionship with the father, education of the son, and the empowering of the holy spirit’ (1990, p. 822). In his daily devotional book ‘My Utmost For His Highest’ Oswald chambers states that, ‘If I am a friend of Jesus, I have deliberately and carefully laid down my life for him.’ (1935, p 156). Bonhoeffer (1959, pp. 69-75) explains that disciples should have a ‘single-minded obedience’ to Jesus. He asserts that Jesus should take second place to no other person or object, literally meaning that first and foremost our lives should be Christ centered and then all else will follow. The rich young ruler’s (Mk 10: 17-27) inability to follow Jesus was due to his attachment to his belongings which was confirmed by disobeying Jesus’ command to give them up. This refusal saw him deemed unfit to follow Jesus and therefore become a disciple. 4. Impartation. Jesus shared everything that he had with his disciples. ‘I no longer call you servants, because a servant does not know his master’s business. Instead, I have called you friends, for everything that I learned from my Father I have made known to you’ (Jn 15:15). This giving away was an outworking of the love which Jesus had for them. It was in receiving from Christ that the disciples were inspired to go out and reach a lost world- it is only in knowing Christ through The Holy Spirit that this work is possible. Although it is true that ‘Men are God’s method’, Coleman makes it clear that ‘Any evangelistic work without this (The Holy Spirit) is as lifeless as it is meaningless.’ (1993, p. 68), Hirsch and Hirsch also underline the role of The Holy Spirit, ‘Discipleship (from spiritual awakening, to conversion, to maturity) is birthed in the Spirit, but is also very much maintained in the Spirit’ (2010, p. 84). Jesus met the first disciples and through relationship sustained them, and continues to impart Himself today through The Holy Spirit. 5. Demonstration.
As well as sharing Himself and allowing the disciples to closely observe Him Jesus also offered them demonstration on how to lead the life which he embodied. In essence this is coaching. Collins describes coaching as, ‘the art and practice of walking with a person or group from where they are toward the greater competence and fulfilment that they desire.’ (Collins Online) This is clearest in how Jesus taught the disciples how to pray. He first allowed them to witness prayer as part of His every day routine. This aroused their interest and when they asked Him how they could do it themselves, Jesus simply let them watch how he prayed and explained the words which they could say (Lk 11: 1-11). Discipleship was not a one way process which simply involved Jesus critiquing the
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disciples, He allowed them to see Him in his most vulnerable moments and his methods were not found wanting. Jesus modelled what he was expecting the twelve to become. Dean (2001, p. 33) examines the place of modelling by using the following analogy:
If adolescents are to become practical theologians in their own right, we have to get them in the pool. And that means that you and I have to stand in the middle of the pool ourselves. Practicing our faith while holding out our hands, inviting the youth we love to jump into the Christian community alongside us. Paul made the same point by saying in 1 Corinthians 11:1, ‘Follow my example, as I follow the example of Christ.’ 6. Delegation.
Jesus consistently worked in a way which allowed the disciples to assume responsibility. He recognised that he would eventually leave them to continue his life’s work. Again this confirms that Jesus did not have these men following Him for any tokenistic reason, they were going to be the agents used to spread the knowledge of Jesus’ life, death and resurrection ‘to the ends of the earth’ (Acts 1:8). The disciples did not exercise evangelism immediately after they were called to Jesus. But eventually, after they had eventually witnessed enough, ‘Like a mother eagle teaching her young to fly by pushing them out of the nest, Jesus pushed his disciples out into the world to try their own wings.’ (Coleman 1993, p 80). They were told to go out in twos and to trust that God would provide for them. Again this was a way for them to replicate the life which Jesus had been living. ‘Very truly I tell you, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does.’ (Jn 5:19) Jesus’ delegation invited the disciples to enjoy the same relationship with Him as He had with the Father, seeking guidance in relationship and stepping out with faithful obedience. 7. Supervision.
Even when Jesus sent his disciples out by themselves he arranged to meet with them in order to assess and evaluate their progress. This emphasises the fact that Jesus saw their training as a process in which they would continually require guidance. Reflecting on Philippians 3: 12-14 Robbins writes ‘disciple-building is an ongoing work- a process. As with the proverbial exercise of moving half the distance to an object, and then half again, and half again, we never fully arrive at maturity’ (2004, p.
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447). Jesus recognised that the disciples were going to make mistakes, and when they did he graciously restored them. ‘When his disciples returned to fishing after their first exposure to ministry, Jesus didn’t’t denounce them or degrade them in any way. Rather, he reaffirmed his acceptance of them, emphasising the potential they had for future ministry.’ (Hull 1997, p. 127). This assurance was consistent from Jesus unto his last words when he promised, ‘surely I am with you always, to the very end of the age’ (Matt 28:20). 8. Reproduction.
Jesus’ ministry was a ministry of multiplication, he intentionally gave himself to a few men who would in turn go and reach the many. David Platt author of Multiply asks the question ‘If we are not making disciples, are we really disciples?’ (2012). It did not matter how much knowledge the twelve would have accumulated or how fond they were of Jesus, what mattered was whether or not they would loyally pour their lives which were marked by Jesus into others. This can be observed in the fact that even Peter’s great failure in the denial of Christ did not see him deemed unfit for Christ's work. When restoring Peter to ministry Jesus confirmed that true love for Him would be marked by taking care of the flock. (Jn 21: 17-19). Caring for the flock would require Peter to find lost sheep (Lk 15:4), to care for them (Ps 23) and to guide them home (Lk 15: 5). Ultimately love for Jesus meant doing what Jesus did; making disciples. Peter would need no further instruction on how to care for the flock, as he had been with Jesus who had been demonstrating this for the entirety of their relationship.
Having reflected on the methods which Jesus used as he trained His disciples it is clear that he used an approach which applied to a specific culture. It is essential that if discipleship is to take place there is an understanding of the culture and context which young people live in today. Understanding culture and the needs of young people is an essential aspect of youth ministry today, but not simply as a fact finding exercise. Youth minsters should then proceed in partnership with young people as well as working to find ways to meet these needs.
Chapter Two- Who are we trying to reach? According to Ward culture is ‘human knowledge, belief, art, morals, law, custom, economic relationships, myths and stories, sexual behaviour, in fact any aspect of human life which is common to members of society.’ (1999, p. 52). The culture people live in will inform what decisions they take and conclusions they come to, this informs behaviour and ultimately shapes a life.
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Postmodernity.
The primary culture which young people live in today is known as postmodernity. A defining characteristic of this culture is that it ‘rejects the basic assumptions of modernity especially the beliefs in universal progress, and is characterised by an openness to a variety of different options and ways of thinking.’ (Jeffrey & Chalke 2003, p. 24). This is in contrast to the former popular culture of modernity which was defined by order and rationality, without questioning. Modernity believed that through human effort and science progress a better world could be created. (2008). Postmodernity arose as people recognised that in fact the world was still a difficult place to live in, despite the apparent progress. Importance then shifted from working for a hopeful future, to living in the present. What matters is your own reality and that can be whatever you make of it. ‘We cannot speak objectively about reality because we all see reality differently’ (Robbins 2004, p. 306).
Due to this belief that there can be no absolute truth the world has become an increasingly isolated place where it is every individual for themselves. The world can no longer be seen as united by an overarching story. Regularly Clem refers to God’s overarching story which is a challenge to discipleship in light of postmodern thought as, ‘To place oneself as the character in the story written by another flies in the face of the society and culture in which we live today’ (2011, p. 13). This also raises the challenge for youth ministers to encourage the core youth work value of interdependence (Department of Education, 2003). Postmodernity encourages an approach to life which values the individual and what it can achieve, ignoring any need for a role in community. Due to this independence a characteristic of postmodernism is a fierce consumerist approach which sees a life full of new experiences deemed a success. Ravi Zacharias comments that the postmodern generation ‘hears with its eyes and thinks with its feelings.’ (Zacharias, 2012). What matters in postmodernity is how the individual feels and how they are feeding their own needs.
These consequences of postmodernity will have huge implications for those wishing to disciple in this culture. Postmodernity prevails society wide, from young to old. It should be noted that young people today are the first generation who have been fully exposed to postmodernity from birth. They have traits which define their generation, they are the ‘The Millennials’. The Millennials.
Clay (1998) offers an overview of the traits that millennial young people will display:
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Technodependent.
Millennials are hugely reliant on the technology which is available to them. They are a generation which has grown up in front of screens for the purpose of communication, entertainment and education. This has led them to being both social and private at the same time. Technology has made communication from a distance possible which means that young people can feel connected to the world from their own houses. The world which they live in is neither local nor global. They live in a ‘glocal’ world which offers them many different world views and options. The evolvement of social media has also led them to have a real desire to present to the world a certain kind of lifestyle that includes being popular but in reality struggle with forging deep friendships. Busy.
They are often over busy and time is short in their lives with school, extracurricular and social demands putting strain on their time. It is not only self-inflicted busyness, as it is encouraged by parents and school teachers who see having success in many disciplines as necessary for succeeding in life. This pressure for success also causes parents to over protect their children for fear of failure. Children are becoming a parent’s ‘Trophy Kid’ through whom they can live out the life they never had themselves. Passionate.
They are looking for something to give their passion to. As a generation they want to find something which is worth living for but find that nothing engages them enough to do so. Even as they appear to be apathetic they are passionate about that- because they genuinely believe it is a rational response to the world which they find little hope in. Authentic.
The millennial generation are not anti-establishment, but struggle with the ruling powers if they are not seen to be genuine. This includes people with power who do not appear to be honest or passionate about their work, or who are unwilling to admit their flaws. The Spiritual Lives of Young People.
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A positive which has emerged from postmodernity is that there is openness to spirituality; this has become a characteristic as people search for their own meaning in a world which tells them there is no purpose. This spirituality however is not necessarily religious and Hirsch comments that for ‘most people in a Western contexts, shopping is spiritual’ (2010, p. 118). Spirituality has simply become a quest for happiness and consumerism seems to appease this longing. American researcher Christian Smith found that even young Christians are inventing a God which again only panders to their consumerist want. This is referred to as ‘Moralistic Therapeutic Deism’ which has the following principles:
• A God exists who created and ordered the world and watches over human life on earth. • God wants people to be good, nice, and fair to each other, as taught in the Bible and by most world religions. • The central goal of life is to be happy and to feel good about oneself. • God does not need to be particularly involved in one's life except when God is needed to resolve a problem. • Good people go to heaven when they die. (Christian Post, 2005).
Commenting on the results of this study Dean states that the religious lives in most churches can be explained as ‘an adherence to do-good, feel-good spirituality that has little to do with the Triune God of Christian tradition and even less to do with loving Jesus enough to follow him into the world.’ (2010, p. 4). Due to this she has penned the term ‘Almost Christian’ in order to define them. Although this particular statement was made about the American Church as a whole, Dean believes that this is the faith that young people will be learning from their parents and other influences.
Having considered the wider cultural context in which youth ministry and disciple making takes place, at this juncture it is essential to consider what is happening with the young people; their growth and development. The Development Of Young People.
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The teenage years are a time of transition when young people are trying to resolve the major tasks of adolescence: identity, autonomy and affinity. Erik Erikson’s developmental theory (Robbins 2004, pp. 222- 227) demonstrates that young people are all pursuing answers to questions such as, ‘Who am I?’ The stage they are in is known as, ‘identity versus role confusion’ and this will have various consequences. One of these will be striving for the safety of groups as security for young people is found in numbers. The answer to the question, ‘Who am I?’ will come from their identity as a member of the group. It will be a struggle for them to fully commit themselves to anything which requires a single minded approach. However this should not be viewed as a negative, as it is in crisis that strong personal convictions can be formed. Marcia’s work on identity status is helpful which explains four different stages in identity development: •
Identity Diffusion – the status in which the adolescent does not have a sense of
having choices; he or she has not yet made (nor is attempting/willing to make) a commitment •
Identity Foreclosure – the status in which the adolescent seems willing to
commit to some relevant roles, values, or goals for the future. Adolescents in this stage have not experienced an identity crisis. They tend to conform to the expectations of others regarding their future (e. g. allowing a parent to determine a career direction) As such, these individuals have not explored a range of options. •
Identity Moratorium – the status in which the adolescent is currently in a crisis,
exploring various commitments and is ready to make choices, but has not made a commitment to these choices yet. •
Identity Achievement - the status in which adolescent has gone through an
identity crisis and has made a commitment to a sense of identity (i.e. certain role or value) that he or she has chosen.
(Learning Theories- Identity Status, 2013)
Using the example of faith development, it may be appealing to see young people in the safety of ‘Identity Foreclosure’ where decisions are based on parent’s beliefs. However it is in the uncertainty of ‘Identity Moratorium’ that their faith has the potential to become their own, and they can be sure that the identity is based on their own beliefs which they have had to wrestle for. Faith development theorist Fowler would place adolescents in the Synthetic-Conventional of his model. (Robbins 2004, p. 405). Carl Rogers’score condition of unconditional positive regard teaches that whatever deci-
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sions a person may make, we are to have the attitude that they are still valuable and still have potential. This is particularly relevant as we think about discipling young people. Wherever they are spiritually we have a responsibility in ministry to value them as they are.
This overview of postmodern culture and the traits of The Millennials pose many questions which youth ministers wishing to disciple have to face. ‘Today postmodernity says: All you believe is what’s in your own heart, count on intuition and faith, give up on the idea of truth, have an experience instead.’ (Johnston 2001, p. 9). Although there have been noted positives, the majority of characteristics in this postmodern culture stand juxtaposed with the expectations Jesus had of the twelve. So how are modern day disciple makers replicating Jesus who said ‘I am the way and the truth and the life’ (Jn 14:6), to a world where you define your own truth?
Chapter Three- What are we trying? Discipleship today comes in many different forms. Different discipleship movements have birthed varying programmes in order to continue making disciples. Further qualitative and quantitative research would offer better understanding of how effective these models have proven themselves to be. In this small scale study the author will give a brief overview of a few examples of these programmes and strategies and critique them. 1.
Hirsch & Hirsch- The Six P’s.
Hirsch & Hirsch (2010, pp. 235- 250) offer an overview of their approach to training disciple- making focused leaders. Their method is heavily linked to the incarnation of Christ in order to demonstrate that ‘Jesus was not merely some representative of God, a prophet or an angel. He was God, 100 percent, fully present, in human flesh’ (2010, p. 235) The Six practices which are outlined are: • Presence • Proximity • Powerlessness • Prevenience • Passion • Proclamation
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They summarise this approach by encouraging leaders to continuously focus on the incarnation of Christ as a means to understand both who God is, but also to draw attention to our humanity as Jesus lived the perfect human life. They also believe that fear and laziness are two ways which leaders can be held back from being incarnational, but by realising that God is already in every situation both fear and laziness can be overcome. Finally it is necessary to be intentional rather than impulsive. This approach gives clear instructions to what leaders are to embody but little on what an actual programme for disciple-making should include. How do leaders train other people in order to live out the six P’s? There is space for leaders to develop this in whatever context which they are in, but if there was more direction it could be easier communicated with other volunteers and leaders. This passing on is the essence of what disciple- making is about.
2.
Dare 2 Share.
Dare 2 Share offer guidelines on how to develop a Deep & Wide ministry, giving instructions on how a youth ministry can have the ‘X Factor’:
As youth leaders continue to push their teenagers deeper and wider, purifying their lives and calling out to God in prayer, He may be pleased to grant them “The X Factor.” The X is the point where the Holy Spirit intersects evangelism and discipleship into explosive spiritual and numerical growth. The traditional name for The X Factor is revival or awakening.
Dare to Shares model has a high emphasis on a ministry of training, choosing to spend time equipping passionate teenagers to go out and evangelise to their friends. This is in contrast to what they describe as a ministry which is heavy with games and light in truth, accountability and outreach. Through both going wide in evangelism and going deep as far as the spiritual maturity of young people, there will be a moving from apathy to passion and ultimately large growth in the ministry. The seven steps which Dare 2 Share provide in order to move towards a Deep and Wide ministry are as follows: Step One: Adopt and Adapt The Deep And Wide Grid As Your Youth Ministry Strategy.
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This provides the blue print of moving towards the X-Factor in your ministry. The grid should be the go to resource as far as reminding us what Deep and Wide is all about. Step Two: Get Real About The Spiritual Condition Of Every Teenager And The Health Of Your Youth Ministry.
The next step is to assess the spiritual health of all the young people in the ministry. This is achieved through a questionnaire which is provided by Dare 2 Share to be completed by ministry staff people. Step Three: Keep Pushing Every Teenage To Go Wider And Grow Deeper.
It is the role of the youth minister to push all Christian young people to follow Christ in a real way. This is how apathy is challenged and if it gets to the stage where a young person has no desire to continue in their pursuit of Jesus, they are gently asked to leave the ministry. As well as pushing Christians it is also the role of the youth minister to mentor spiritually interested young people in order to understand what it means to be a witness for Jesus. Step Four: Engage Pastors And Parents In The Process.
Pastors play a role in motivating the parents of the young people engaged in the process to properly shepherd their children, so that the Deep and Wide process continues at home as well as at Church. Parents are invited into all steps of the process via email, provision of materials as well as actual involvement in programme through small groups and conferences. In the instance that parents are not Christians or are not embodying the standard expected, other adults are invited to join the process and become adult mentors to young people.
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Step Five: Build Your Youth Ministry Programming Around the Deep And Wide Grid.
The Deep and Wide grid is in this instance used to bounce all ideas about ministry off. If an activity can be used in order to push young people to either go deeper in their own faith or wider as they reach out to their friends. Fun, games, relationships, mission trips and retreats should be used but are offset with the proviso that they should always be used for the purpose set in the grid. Step Six: Model It Yourself.
Youth ministers are to embody what they are asking of the young people. It is likely that if leaders are unwilling to go far in their pursuit of the lost and the growth of their own relationship with Christ then their students will go no further than they have. However it is emphasised that youth ministers do not need to be theologians, just one step ahead of young people and that a true Christian life only comes through reliance on Jesus and no other effort. Step 7: Pray And Purify.
Through prayer God may choose to grant spiritual and numerical growth in the youth group. It is God who adds numbers for the ministry to go wide and God who causes spiritual maturity so prayer should be at the centre of everything. As well as this purity is to be strived for as without it God will not hear the prayers which are being offered up.
The Deep and Wide method has many notable positives. There is a clear reliance on the Holy Spirit which was demonstrated by Jesus during His ministry. It also speaks to the need to understand the difference between discipleship and evangelism and that youth ministry should include both. However Deep and Wide seems to have a real emphasis on the Christian young person going out and engaging in peer evangelism, but no focus on creating a safe place for non- Christians to be accepted and loved in community in spite of their beliefs. It poses a question of when belonging is achieved in the programme, is it through just being you or engagement and growth through the programme? Another area which there could be a weakness in this model is the need to access where young people are spiritually. Based on the previous study on Marcia’s developmental stages it is clear that a young person could actually be at a key stage in their faith where they are wrestling and asking big questions. This may present itself as negative, but it is at this stage of ‘Identity Moratorium’ where an owned faith is formed.
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3. Young Life- The 5 C’s. Young Life is a para-church youth ministry who seek to ‘reach the world of kids’. Young Life is a highly relational youth ministry which encourages leaders to build authentic relationship with young people in order to introduce them to Jesus. The vision statement of Young Life makes this clear, ‘Every adolescent will have the opportunity to meet Jesus Christ and follow Him.’ Young Life uses an approach known as the 5 C’s in order to achieve this goal: Club — A Party With a Purpose. Young Life Club is a place where all young people can come and be welcomed. It is specifically designed to be high energy and fun, while committing every week to share the Gospel in a simple and engaging way. This is the place where Christian young people are encouraged to invite their unchurched friends to have a great time but also have an opportunity to hear the Gospel.
Campaigners — A Time to Learn and Grow. Campaigners happens once a week and is essentially a Bible study, prayer and service group where Christian young people can ask questions about their faith and have an opportunity to be taught in more depth about Jesus. This aspect is also supported by Young Life through encouraging these Christian young people to be part of a local Church congregation. Camp — The Best Week of Their Lives. Young Life Camp happens once a year and offers young people the opportunity to travel to one of Young Life’s camping properties with their friends and leaders for what is promised to be ‘the best week of your life’. The focus of the week is on building deep relationships and communicating the Gospel through talks in the daily clubs and evening cabin times. Contact Work — Caring for Kids. In order to build relationships with young people and to communicate that they are accepted just as they are, Young Life leaders meet young people outside of the weekly club. Leaders will go to sports games, school plays and anywhere else where the young people they know will be. In this Young Life seeks to model the incarnate Christ who stepped into an unknown culture when he took
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on flesh. Young Life leaders seek to step into an unknown world of young people and know them where they are. Committee — Adults Who Care. Behind the scenes in any Young Life ministry is a local committee. These adults who live in the area are responsible for fundraising, prayer, and support of the Young Life staff members. Young Life place a high emphasis on going to where young people are and accepting them in whatever circumstances they are found in. This is one of the real strengths in this ministry as the relationships which are built are not dependent on anything the young people do, which actually embodies the message that they are included in the love which Jesus offers. A critique of Young Life comes as there is no formal links with a local Church congregation, which leaves Young Life open to the criticism that they are doing the churches job. Other people also believe that Young Life’s focus on Club and having a lot of fun can be at the expense of more formal study and prayer. 4. Exodus. This Northern Irish youth ministry is self-described as a ‘Youth Discipleship Organisation that provide opportunities, training, resources and partnership of young people across Europe.’ The training which takes place is largely focused on sending young people on mission to other countries as a culmination of all the learning and discipling which takes place. They focus on four main areas which make up an annual programme. Venue. Exodus have two venues in Coleraine and Lisburn which are used as a means of outreach to unchurched young people. Parties, acoustic nights and more relaxed evenings are used as an attraction method. There is also space during these evenings for the Gospel to be shared by the Exodus staff
Venue Volunteering.
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This is a service project which involves helping deliver and shape the programme that takes place on a Saturday night. It is viewed as an opportunity to train young leaders as they seek to serve their peers.
Teams.
Exodus also offers a variety of opportunities to travel on international mission trips. Young people take part in a sixteen week discipleship programme before being sent out on mission. These programmes cater for young people of varying maturity.
Mentoring.
Having returned from the mission trip Exodus introduce the mechanism of mentoring to ensure the experience which they have had has a lasting impact on their faith journey. Mentors are appointed by Exodus and are usually local youth leaders or friends of Exodus who commit to journeying through a mentoring programme with a young person.
Exodus’ approach has a high focus on the sending out of young people, which is clearly a crucial aspect in disciple making. However this emphasis on foreign mission means that year after year young people are being trained in order to be sent somewhere else rather than make a real impact in their local area, sports team, school etc. Although there is a sixteen week programme in place for training to go out and do mission work, all of the focus is placed on what will happen when in a foreign country and culture. This could lead to a negative bias in their faith which may believe that the ‘real work’ is done while away on a mission trip.
From reflecting on these currents disciple making models we can conclude that there are is no quick fixes or perfect technique. It is a process which takes time and will have both failures and successes, but it is clear that it is necessary to have a clear strategy in place rather than merely running a course, event, or team experience.
Chapter Four- Where do we go from here?
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The principles which have been identified from observing the life and ministry of Jesus offer a framework to enable us to better make disciples which should shape youth minister today. Using this frame work and an understanding of the culture which young people live in today as well as current models of disciple-making, how can a youth ministry of disciple-making be developed? Selection Today.
Jesus selected his disciples in a way which mirrored the Rabbinical culture which they lived in. It is first necessary to understand the postmodern culture which the young people are living in, this a practice which was demonstrated by Paul during his missionary journeys. Mueller (2006, pp.197229) shows that Paul took five steps in order to engage the Athenians on Mars Hill (Acts 17: 16-34):
1. Observation: Paul observes the city and notices that it is full of idols 2. Response: Paul is greatly distressed by what he sees. 3. Location: Paul goes and meets with them where they usually congregate. 4. Reason: Paul uses their beliefs as a point of contact to discuss faith. 5. Method: He begins discussion using their style of communication.
In Christ and Culture (1951), Niebuhr offers five differing ways Christianity can engage with culture. The first is viewing Christ against Culture where Faith and Culture are seen as being unable to have a relationship and therefore a choice must be made as to which you lead your life by. Secondly, Christ of Culture means taking whatever is seen as ‘Christian’ in culture and celebrating it but opposing anything which is not affirming of a Christian lifestyle. The next is known as Christ above Culture which there is more integration between the two, God is sovereign over all Culture, supporting the good and correcting the bad. Christ and Culture in paradox takes the view that the two cannot live side by side and that there will always be a strain. For example that by engaging in learning around science Christians are doing something which does not fit into their faith, so is therefore separate or irrelevant. The fifth possibility for how the two can interact is an approach which Niebuhr refers to as Christ Transforming culture. This is the approach which I believe youth ministers must work, believing that by engaging with postmodernity that there can be possibility for transformation from within. Hirsch & Hirsch’s Six P’s demonstrate essential areas for focus on as youth ministers look to walk into this culture.
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Selection of disciples was based on their willingness to commit and the future potential which they have; not their achievements, status or accolades. It is clear that the selection process which Jesus had was inclusive of all. Inclusion is a foundational principle within youth work practice which believes that every young person will have the opportunity to fully participate in any aspect of youth work provision. Through Jesus’ methods there was openness for all to be involved however there was inherently a definitely a form of selection which can be seen as in conflict with inclusion that was initiated by Jesus. In order to exemplify this point, Robbins (2004, pp. 500-503) suggests that there are different levels which young people will commit to. These range from ‘Come Level’ where commitment levels are low, through to ‘Multiplier Level’ which students will start trying to go out and reach their friends. It is natural that young people will fall into a variety of these areas, so the need to formally select is nullified as selection to a higher commitment will be made by the young people themselves.
Association Today.
Time spent should be deliberate and intentional, but also allow those who are being discipled space to see us (youth ministers) in our day to day lives. The statement that, ‘The Word became flesh and made his dwelling among us.’ (Jn 1:13) has much to say about what it means to disciple. From this passage it is evident that God who was present at the beginning of creation, assume humanity and came into the world in the person of Jesus. This is known as the incarnation which Robbins states is ‘a word which draws from the Latin word, carnalis, and means literally ‘in flesh’.’ (2004, p.273). Just as Jesus went and lived amongst the people who he wished to disciple, so must youth ministers today. Root refers to this practice as ‘place- sharing’. He states that, ‘A youth ministry of placesharing argues that our relationships…where we truly see other persons and share their place…are the location of God's presence in the world.’ (2009, p.2). This will allow relationships to grow which is an essential component of discipleship. It is through these relationships that the postmodern minds of the young people will be engaged. At first they will not have any interest in what we youth ministers have to say, but their desire for authenticity will have them watching lives closely. This is an example of the strength of YoungLife’s 5 C’s model and Exodus’ emphasis on mentoring, where life on life relationships are a key component. Through these relationships youth ministers become role models. Apart from an example being set, role modelling is essential in disciple making as it requires a long term commitment which will coincide with both the human development and faith development which will occur in young people as identified previously in chapter two. Hickford (1998, p114) states:
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“Growth and maturity are the results of long-term relational investments. Moses and Joshua, Elijah and Elisha, Eli and Samuel, Paul and Timothy, and of course, Jesus and the disciples all have these traits. So much so that the Gospel of Mark sums up the disciples initial calling as simply ‘to be with Him’. Truth, it seems, is more powerful modelled across a dining table than taught across a classroom.”
Therefore a disciple-making youth ministry must place more emphasis on relationships than programme. In fact programme should be viewed simply as a vehicle to relationships as opposed to the destination of youth ministry.
Consecration Today.
Jesus demanded a single minded obedience during his ministry but as Griffiths comments this principle will not be easily transferred to the young people of today, ‘It is a sad indictment on the state of the Christian faith today, so deeply unattractive to so many young people, that it is no longer to be a cause worth living for, let alone dying for.’ (Griffiths 2008, p. 41). Discipleship much communicate that Christianity has worth in today’s culture and also give young people the opportunity to be engage in bringing change. For example, by challenging the consumerist attitudes of The Millenials and exposing the fact that their lifestyle does have consequences wider than their own individual enjoyment. By raising the plight of the poor and engaging young people with the challenge of bringing change we will invite young people to not live for themselves but to engage in a better future for all. This is where short term mission trips that Exodus offer have real worth for youth ministry, but only as part of the greater disciple making process. They should not be seen as the end goal, but rather a means to awaken young people to the greater need in the world and therefore the relevance of the Gospel. Impartation Today.
In this postmodern culture there is a need to teach that there is more to life than oneself, that we are part of a larger story. Clem describes the story of God using the words, ‘To be part of something so sweeping as the story of God elevates an ordinary day, event or life to being part of the greatest work on earth’ (2011, p. 33). The overall narrative of the Bible and where young people fit into this will need to be communicated as well as the fundamental beliefs of Christianity. This makes it es-
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sential to develop a curriculum of teaching in youth ministry. In their book ‘The Seven Checkpoints’ Hall and Stanley (2001, pp. 10-12) offer seven check points with principles, a key passage and crucial question which young people must know and understand as they grow towards spiritual maturity:
Checkpoint
Principle
Key Passage
Crucial Question
1: Authentic Faith
God will be trusted; he Prov 3: 5-6 will do all he has promised to do
Are your students trusting God with the critical areas of their lives?
2: Spiritual Disciplines
When you see as God sees, you will do as God says
Rom 12:2
Are your students developing a consistent devotional and prayer life?
3: Moral Boundaries
Purity paves the way to intimacy
1Thes 4: 3-8
Are your students establishing and maintaining godly moral boundaries?
4: Healthy Friendships
Your friends will determine the quality and direction of your life
Prov 13:20
Are your students establishing healthy friendships and avoiding unhealthy ones?
5: Wise Choices
Walk wisely
Ephesians 5: 15-17
Are your students making wise choices in every area of their lives?
6:Ultimate Authority
Maximum freedom is found under God’s authority
Rom 13:1-2
Are your students submitting to the authorities God has placed over them?
7: Others First
Consider others before Phil 2:3-11 yourself
Are your students putting the needs of others ahead of their own?
These principles are helpful in order to mature Christian young people, but the Gospel must also be presented in a way which ‘un-churched’ young people will understand. Jesus’ use of parables pro-
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vides and important model. The seed of the Gospel will need to be sown, but as in the parable of the sower we need to believe that God is at work and that this whole process may take a long time.
Demonstration Today.
Jesus embodied total reliance on God the Father. From reflecting on the Gospels of Matthew and Mark it can be found that Jesus spent time discerning the will of the Father. Mark 1: 35 gives an insight into his routine, in which He rose early and went alone to pray. Youth ministers require guidance, direction and restoration in the same way Jesus did. It is this reliance which is to be shared with young people but it can only be passed on through demonstration. Youth ministers must ensure that young people don’t only see them as the person who organises all of the fun things they do, and who speaks about Jesus in front of large groups- but as the person they know who takes Jesus into every aspect of their lives in total reliance. If this is what is demonstrated to young people, this is the faith that they will emulate.
Delegation Today.
Harts ladder of participation demonstrates the levels to which young people are engaged in youth work programme. From manipulation through to ownership, each rung of the ladder represents progressively improving levels of participation. Youth ministry, which is young person centred should give over responsibility to young people so that their participation begins at the conception of a programme, through planning and on to delivery. (Harts Ladder 1992). This model should be applied to disciple-making as this is what Jesus did with the twelve, He gave away his ministry. Having systems in place which allow young people to take ownership of programme and their own faith journey is essential. This is particularly important as youth ministers generally only have a relationship with young people for a short time. During this relationship young people should be encouraged towards an independence in their faith which will last long beyond the relationship they have with their youth minister. Dean suggests that student leadership with ministry is encouraged by a biblical view of discipleship. She states that:
‘Dedicated student leaders can be sure that God will use them as positive models to others lives, in part because they aren’t perfect and in part because their accessibility to their friends makes them easier to walk with’ (2001, p. 176).
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The benefits for delegating young people responsibilities will be felt not only by those who have the opportunity to explore leadership and gifts, but also those who have the opportunity to journey with somebody who is their own age; who can offer a relationship which older youth ministers and volunteers cannot.
Supervision Today.
Responsibilities were given and expectations were held high, but Jesus was always available for consultation. A youth ministry that makes disciples should have both the mechanisms for young people to take ownership, but also the patience in order to restore. Youth ministry should therefore incorporate mentoring into the disciple making process. Young Life, Exodus and Dare 2 Share all incorporate this into their models for disciple making which emphasises its importance. Reproduction Today.
Young people should be taught that their own experience of God is not the end of the road in discipleship. The issue is that this is what has been taught to them by programmes which focus on personal formation without any outward movement to reach their lost friends. Disciple making has been sidelined by running programs rather than the life on life transformation where a new disciple becomes engaged in peer care and peer evangelism. Jesus spent three full years with the twelve, sent them out on mission and recalled them several times, before eventually leaving them to continue His work, aided by the Holy Spirit. After a period of discipleship or formation young people must be sent out in the same way the twelve were. Readiness will be determined by relationship with Jesus, as in knowing Him we become ready to continue His work. Hybels states that, ‘if we stay in close connection with him, he will infuse our leadership with power, creativity, courage and whatever else it takes for us to bear fruit for the glory of God.’ (2002, p. 216). Relationships do not offer quantitive evidence however, so it will be important for youth ministers to have expectations of what a mature disciple looks like. This will allow them to have an expectation of what a Christian young person will be when they graduate from the ministry. It will also give an expectation of what a leader should embody should they wish to disciple. Clem (2011) gives three markers for what a disciple should look like:
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1. Prayer is part of what it means to love God as a worshipper. We learn to communicate with him in prayer.’ (p. 127) 2. Community means you are willing to travel at the pace of the slowest sheep, based on Jesus’ willingness to step down on our behalf’ (p. 144) 3. To be on mission with God is to respond to the high calling to participate with him on his mission in his story’ (p. 168)
Ultimately Jesus was focused on His disciples moving from immaturity to maturity, from observing to embodying His Life. ‘In our everyday world, our part of the story of God is to live in such a way that others would see and experience the transforming work and presence of Jesus’ (Clem, p. 53). When young people are ready to make this step they should be encouraged and supported to do so.
Conclusion. The fact that Jesus’ disciple making was appropriate to a specific culture at a specific time in history does not detract from the truth that His model still offers timeless inspiration to modern day disciple makers. More than this to make disciples is a specific command that Jesus gave us. (Matt 28: 1820). The culture today is far removed from what it was like when Jesus walked the earth. For this reason youth ministers must be creative in their efforts, patient in their relationships, and faithful in prayer if they are to make disciples who make disciples. The benefits of this approach will not be felt instantly through large crowds, but the seeds planted will bear great fruit in generations to come. Discipleship can be both formational and evangelical as young people become disciple makers. It is a return to what Jesus lived and said which will see many young people know Jesus as Lord, not another new programme or youth room in the church. Niebuhr (as cited in Hirsch & Hirsch 2010, p. 33) states, ‘The great Christian revolutions came not by the discovery of something that was not known before. They happen when someone takes radically something that was already there.’ Both the model and the mandate are in place. Therefore, go and make disciples.
Words: 10,097.
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