唯有真實的門徒才真的得自由
約翰福音8:31-36
於是耶穌對信了他的猶太人說：“你們若持守我的道，就真是我的門徒了； 你們必定認識真理，真理必定使你們自由…” (約翰福音8:31-32 新譯本)
耶穌說：“我實實在在告訴你們，凡犯罪的都是罪的奴隸。 奴隸不能永遠住在家裡，唯有兒子才可以永遠住在家裡。 所以， 神的兒子若使你們自由，你們就真的得自由了。 (約翰福音8:34-36 新譯本)
成為神的兒女我們沒有付出任何代價，因為耶穌為我們付了所有。 然而成為耶穌的門徒，我們有需要付出的地方。經文提到耶穌對那些跟隨他的人說，他們需要真的
持守真理......
認識真理......
得自由...
門徒是一段緩慢而漫長的旅程。 這需要意志、時間和實踐。
而且要付代價。 可是人沒有跟隨耶穌的本錢。 我們只能依賴賜予恩典的主。賜與我們本身不配，無法賺取，和只能領受的恩典。
透過這一點，我們開始體驗那奇妙的真理。那我們可以認識的真理。那我們可以持守的真理。 那使我們得自由的真理。
I found that the way FIFA has taken the game rules carefully stimulated my pursuit of answering some scriptural questions more carefully too. If FIFA has done the due diligence by investing time, money, and human resources for a fair game, should Christians look at "sin" and "the gospel" even more carefully?
The following resource is adopted from a sound teaching website listing what constitutes a sin in the New Testament.
Sadly, we realize that most people take sin far too casually. Some in the world don’t even believe in the reality of sin while others just pass it off as something that everyone does, thus it is not a “big deal” and we shouldn’t allow it to bother us! Yet those who believe God and His inspired Word know that sin is what will condemn, destroy, and lead most people to eternal ruin! (See 1 John 1-5) Thus, we must carefully read God’s Word and study the meaning and results of sin. Further, we must realize that Jesus is the answer to the disaster of sin for He gives us forgiveness! With this in our mind, let’s study a list of sins mentioned in the New Testament...
Adultery—Matthew 5:27-28, 32; 19:9, 18; Mark 10:11-12; Luke 16:18; Hebrews 13:4; 1 Corinthians 6:9-10; Mark 7:21; John 8:1-11
Anger—Galatians 5:20; Ephesians 4:26, 31; 6:4; Colossians 3:8; James 1:19-20
Anger with one’s brother—Matthew 5:22
Arrogance—2 Timothy 3:2; 2 Corinthians 12:20; 2 Timothy 3:2; 1 Corinthians 4:6, 18,19; 5:2; 8:1; 13:4
Bitterness—Ephesians 4:31; Hebrews 12:15; Romans 2:24; 3:14; Acts 8:23; James 2:7
Blasphemy—Mark 8:38; Acts 18:6
Boasting—Romans 1:30; 2 Timothy 3:2; Galatians 5:26; 1 Corinthians 4:7; 5:6
Brutality—2 Timothy 3:3
Brother going to Law against brother—1 Corinthians 6:1-7
Carousing—Romans 13:13; Galatians 5:21; 1 Peter 4:3
Clamor—Ephesians 4:31
Complaining—Ephesians 4:31; Colossians 3:13; 1 Peter 4:9; James 5:9
Conceit—2 Timothy 3:4
Coveting—Mark 7:22; Ephesians 5:5; Acts 20:33; Romans 13:9; 1 Corinthians 5:10-11; 6:1
Cowardice—Revelation 21:8
Deceit—Mark 7:22; Acts 13:10; Romans 1:29; 1 Peter 3:10
Defrauding—1 Corinthians 6:7-8
Denying Christ—Matthew 10:33; Luke 12:9; 1 John 2:22-23
Desiring praise of men—John 12:43
Disobedience to parents—Romans 1:30; 2 Timothy 3:2; Titus 3:3
Divisions—1 Corinthians 1:10
Divorce—Matthew 5:32; 19:9; Mark 10:11-12; Luke 16:18
Drinking parties—1 Peter 4:3
Drunkenness—Romans 13:13; 15: 13; Ephesians 5:18; 1 Corinthians 5:11; 6:10; Colossians 3:13; 1 Peter 4:3
Eating the Bread or drinking the Cup unworthily—1 Corinthians 11:27
Effeminacy—1 Corinthians 6:9
Enmities—Galatians 5:20
Envy—Mark 7:22; Galatians 5:26; Titus 3:3
Evil thoughts—Mark 7:21; Matthew 15:19
False witnessing—Matthew 15:19
Fathers, provoking children to wrath—Colossians 3:21
Fearfulness—Matthew 10:26, 28
Filthiness—Ephesians 4:3
Fleshliness–1 Corinthians 3:3
Foolishness—Mark 7:22; Titus 3:3
Foolish talking—Ephesians 5:4
Fornication (or sexual immorality)—Mark 7:21; Matthew 15:19; 1 Corinthians 6:9; Galatians 5:19
Greed—Ephesians 4:19; 5:3; 2 Peter 2:14
Lust, lusting—1 Peter 4:3; Titus 3:3
Haters of God—Romans 1:30
Hatred—2 Timothy 3:3; Titus 3:3
Homosexuality—1 Corinthians 6:9; 1 Timothy 1:10; Romans 1:26-27
Hypocrisy—Matthew 23:13,23, 25; 23, 27,28, 29; Mark 12:15; Luke 12:1; Romans 12:9
Idolatry—1 Corinthians 5:11; 6:9; Galatians 5:20; Revelations 21:8; Ephesians 5:5
Immorality (see also Fornication)—Galatians 5:19; Revelation 21:8; Ephesians 5:3; 1 Corinthians 5:9-11; 6:13, 18
Impurity—Galatians 5:19; Ephesians 5: 3, 5
Jealousy—Galatians 5:20; 1 Corinthians 3:3; 2 Corinthians 12:20; James 3:16
Jesting—Ephesians 5:4
Judging—Matthew 7:1-5; Romans 2:1; 14:13; Luke 6:37 James 4:11
Knowing to do good but not doing it—James 4:17
Laying up treasures on earth—Matthew 6:19-21; 19:21; 1 Timothy 6:9-10; Luke 12:21, 33; 18:22
Legal matters, court–1 Corinthians 6:1-6
Living for pleasure—2 Timothy 3:4
Lovers of self—2 Timothy 3:2
Loving another person more than Jesus—Matthew 10:37; Luke 14:26
Lusting after a woman—Matthew 5:27-28; 1 Peter 4:3; Matthew 18:9
Lying—Revelation 21:8, 27; 22:15; Ephesians 4:25; Romans 9:1; 2 Corinthians 11:31; Galatians 1:20; 2 Timothy 2:7
Malice—Romans 1:29; Ephesians 4:31; Colossians 3:8; 5:8; Titus 3:3; 2 Peter 2:1
Man praying or prophesying with head covered—1 Corinthians 11:4-16
Murder—Revelation 21:8; Mark 7:21; 5:21; 10: 19; 19:18; Luke 18:20; Romans 1:29; 1 Peter 3:15; 4:15; Matthew 15:19
Murmuring, complaining—Colossians 3:13; 1 Peter 4:9; James 5:9
Pride—Mark 7:22; 1 Peter 5:5, 6; James 4:6; Matthew 23:12; Luke 14:11; 18;14
Prostitution–1 Corinthians 615-16
Quarrels—James 4:1-2; 1 Corinthians 1:11; 2 Timothy 2:23
Reviling—1 Corinthians 4:17; 5:11; 6:10; 5:11; 2 Timothy 3:2; 1 Peter 2:23
Sensuality—Galatians 5:19; Mark 7:22; Romans 13:13; 2 Corinthians 12:21; 1 Peter 4:3; Ephesians 4:19; 2 Peter 2:2
Slander—Matthew 15:19; Mark 7:22; Ephesians 4:31; Colossians 3:8; 2 Peter 2:1; 1 Corinthians 4:13; Romans 1:30
Sorcery—Galatians 5:20; Revelation 21:8, 15; 9:21; 18:23
Speaking against the Holy Spirit—Matthew 12:32; Luke 12:10
Stealing—Ephesians 4:28; 13:9; Matthew 19:18; Mark 10:19; Luke 18:20; Romans 2:21; 13:9
Strife, quarreling—Galatians 5:20; Romans 1:29; 13:13; 1 Corinthians 3:3; 2 Corinthians 12:20; 1 Timothy 6:4
Swearing an oath—Matthew 6:34-37; James 5:12
Swindling—1 Corinthians 5:10-11; 6:10
Thievery, theft—1 Corinthians 6:10; Mark 7:21; John 10:1, 8; 1 Peter 4:15; Matthew 15:19
Treachery—2 Timothy 3:4
Unbelief, lack of faith—James 1:6; Mark 9:24; Hebrews 3:12, 19; 1 Timothy 5:8; 2 Corinthians 6:14-15; 7:13; 2 Corinthians 4:4; Titus 1:15; Revelation 21:8
Unforgiveness—Matthew 6:14-15; Mark 11:25-26
Ungodliness—Romans 1:18; 4:5; 5:6; 1 Timothy 1:9; 2 Timothy 2:16; Titus 2:12; 2 Peter 2:5, 6, 7
Ungratefulness—2 Tmothy 3:2; Romans 1:21; Luke 6:35; 2 Timothy 3:2
Unholiness—2 Timothy 3:2; Hebrews 12:14
Unrighteousness—Romans 1:18, 29; 2:8; 6:13; 1 John 1:9; 5:17; 1 Corinthians 6:9
Wickedness—Mark 7:22; Luke 11:39; Acts 8:22; Romans 1:29; 1 Corinthians 5:8, 13; Ephesians 6:12; 2 Thessalonians 2:10, 12; 2 Timothy 2:19
Woman cutting her hair short—1 Corinthians 1:14-15
Woman with her Head uncovered—1 Corinthians 11:5-16
Woman speaking or teaching in public—1 Timothy 2:11-15; 1 Corinthians 11:33-37
Wrath—Ephesians 4:31; Colossians 3:8; 1 Timothy 2:8
Wrong–1 Corinthians 6:8
You have now come to the end of our list. We hope that you have found this to be enlightening and helpful. As you can see, the listing of sins here is much more complete and helpful than the previous one. Spend some time not only looking over this list but also use it for your own blessing. Also, you will want to use this to help and bless others you know. May God bless you!
–Richard Hollerman
The original article is written by Dr. Wing Lam (a dear brother and pastor of my home church in NY), accessed on 10/29/2020, https://www.cccowe.org/pdf/ps/201605/art11.pdf重點介紹：（目的）若希望信徒能「上位」事奉、承擔教會的事工、參與宣教的工作, 教會一定要 提供「到位」的牧養, 讓信徒能成長、被建立。（過程）人的成長需要進程,也需要時間和 付代價... 整個門徒訓練的目標是「⋯⋯把各人 在基督裡完完全全地引到神面前。」(西 一28)我們也包括在「各人」之內。這培育的過程不是我們的努力使人成聖,而是透過我們的參與,神彰顯祂在人生命中改變的大能(參西一29)。（重點）
- 這門徒訓練的方 向包括生命的投資(life investment)、生 命的倍增(multiplication)和生命的守 望(accountability)...
- 門徒成長需要安全的 環境(safe place)與讓他們安心的人(safe people)在一起。關係式的門徒訓練能夠 提供這樣的環境讓信徒在基督裡長進。
- 關係式的門 訓其實是一種同在，在這同在中互相鼓 勵、提醒和學習，好像耶穌呼召門徒有 兩個目的(參可三14、15):一.耶穌同 在( b e i n g ); 二 . 被 差 去 傳 道( p r e a c h i n g ) 和給予權柄趕鬼(doing)。
- 耶穌先強調門 徒與祂的關係，在關係中被建立，建立 以耶穌為中心的靈性生命(Christ-centered Spirituality)。然後，他們才被耶穌差派 出去，活出以耶穌為中心的事奉(Christ- centered Ministry)。6 在這裡，我們看到 耶穌對門徒期望的優先次序:先靈命，後 事奉。
- 保羅的說話帶出門徒訓練的真義:自己先 效法基督，才勸人效法基督;自己先成為 門徒，才能使人成為門徒。
- 能缺席,就能讓出空間; 能退隱, 就能放下權力。如此,創造了條件, 讓服事的對象可以自己成長。」
早排，讀到一篇巴特論門徒的文章，開始對他的教義神學產生興趣。之後一直想尋回那篇文章時，發現下落不明（如果你有任何有關巴特論門徒的文章，歡迎在留言區分享連線）。
以下是巴特神學的一些精選，日後有機會再把其他主題慢慢整合整理。
宣教的靈，宣教的教會 —從巴特神學看聖靈與宣教的關係
按此下載 (幾經辛苦尋回這篇文章，值得細讀)
巴特 (Karl Barth) 二十世紀基督教著名神學家
「跟從我!」就是作門徒之呼召的實質，在此呼召的能力中，耶 穌使人成為祂的聖徒。我們接下來必須談論祂具體的行動。神賜給人 自由來提升自己，這種提升並不是一種無形式的運作，而是以確定的 形式和方向發生的。同樣，人仰望耶穌為他們的主，這種仰望也不是 空閒的凝視。那是可以激發人採取明確行動的願景。
我們無暇描述和批評那採納較早期傳統，按中世紀晚期和某些福 音派運動所理解並努力踐行的操練方式，即 imitatio Christi〔效法基 督〕的操練方式。它涉及一套方案，嘗試以福音書所描繪的耶穌生活 模式為榜樣，按照耶穌賜給人的誡命，來塑造我們的生命。對這項操 練提出反對是淺顯易見的。立即探討依循這些運作必然帶來的難題， 尤其是新約本身已很清楚提出的難題，對我們探討眼下的題目將更有 指導的意義。討論這個難題，我們就能夠從批判角度，以積極方式權 衡效法基督的教義和實踐。
關於這個主題的最佳論述，很容易在潘霍華(Dietrich Bonhoeffer)《作門徒的代價》中找到。我們不會提及所有部分，而 只會提及開篇的幾個段落:「作門徒的呼召」、「單純的順服」、 「作門徒與個人」。作者處理這些問題很有深度，而且精確，以至我 幾乎很想只複製大段的引文就可以了。作者不但在著作中論說如何作 門徒，也願意身體力行，以自己的方式實現這一目標。與他相比，我 真的認為自己不能指望在這個主題上說得更好。因此，我很樂意多多 採取他的思想，如同我也採用其他人的著述一樣。
在我們討論這個難題之前，最好還是先從語言的角度，簡略看看 可以從聖經中 akolouthein〔跟從〕這個詞語學到甚麼。Akolouthein 的意思是追隨某人，或跟在某人之後。奇怪的是，舊約使用相應的詞 彙，主要是作為專用術語，表達追求其他神明之罪惡行為。於是這個 詞就有了貶義，而且只有在耶利米書二章 2 節，我們看到經文用這個 詞來描述跟從耶和華。其實，猶太拉比也表示懷疑:在跟從神自己， 跟從祂的 shekina〔同在〕這個意義上，能否有真正跟從神的人?因 為神實在太超越了。正如他們所看到的，這是關乎跟隨神的屬性或作 為的問題:
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• 栽種土地，就像神在伊甸園栽了一個園子那樣;
• 給赤身露體的人穿上衣服，就像神給亞當穿上衣服那樣; • 看望病人，就像神看望亞伯拉罕那樣⋯⋯
在這裡，我們幾乎擁有了後來基督教論到 imitatio〔效法〕這觀 念的早期形式。至於其餘部分，舊約和拉比們只提到「跟從」(這顯 然沒有神學意義)受人尊敬的領袖，如:戰士跟從統帥，妻子跟從丈 夫⋯⋯正是這一點，讓我們想到了新約裡跟從耶穌的思想。這僅出現 於福音書(和啟 14:4);首先，它所說的是外在的追隨神，這詞看 來只限於馬可福音三章 7 節等段落所用的意思(「一大群⋯⋯人跟著 他」)。他們所實踐的跟從，既有內在的限制，也有外在的限制。
然而還有另一些人蒙耶穌呼召並跟從祂，意即他們全心全意、 不間斷地伴隨著祂，有分於祂的生活和使命，而犧牲其他的參與和委 身，只依附祂，獻身服侍祂，由此表明他們有資格作祂的門徒。這並 不代表基督的救恩只歸屬他們;而是以他們為特別見證並宣揚基督救 恩的人。他們具有作為門徒的資格，以及承擔門徒職分的資格，從 深長的含義來說，是賦予他們的一份禮物、關乎 euthetos einai〔適 合〕進入神的國(路 9:62)、一種特權的恩賜。按理說，他們獲賦 予這禮物和恩賜，也意味著他們伴隨了祂。然而，有一些合乎資格 的門徒卻沒有伴隨祂;相反，還有另一些人伴隨著祂，但在這種意 義上並不是合乎資格的門徒。最終來說，值得注意的是，新約從不 使用「作門徒」這名詞(akolouthēsis〔跟隨者〕)，而僅使用動詞 akolouthein 或 opisō mou erchesthai〔跟從或願意跟從我〕。這是 警告我們:我們所處理的事，從新約觀點看顯然無法概括為一般的概 念。作門徒的進一步含義，必須放在更廣泛的背景下，從具體經文的 段落中發展出來。
https://www.toelibrary.com/hk/sell/4541
作者：何善斌 (Daniel HO)http://occr.christiantimes.org.hk/art_0011.htm
從巴特的〈復和論教義〉看宣教作為教會的本質
下列的圖表巴特在《教會教義學》第四冊所述的復和論教義的概要 (參Hall, Charles, 296; CD IV/1, 128-54)：
IV/1 IV/2 IV/3 基督論 基督作為完全的神 基督作為完全的人 基督作為神人 基督的職事 大祭司的職事 -- status humiliationis, 基督的謙卑和順服 君王的職事 -- status exaltationis, 上帝升基督為至高，為主 先知的職事—
贖罪祭這真理的見證人和保證人人的罪的問題 基督謙卑的反面—驕傲和悖逆的罪 基督主權的反面—疏懶的罪，懶於遵行基督的吩咐去服事，不肯服膺基督的主權 基督作為誠信見證人的反面—錯謬，顛倒是非的罪，否定上帝的道給予人類的盼望和應許 復和的形式—上帝對待人類的罪的處理方法 稱義＝神的判決（因著基督原本是主卻成為順服的奴僕，站在我們罪人的位置受審、釘十字架至死和復活，我們也得著平反） 成聖＝神的導引（因著奴僕耶穌提升成為主，我們也被提升為神的兒女，開始進入作主門徒的過程和因著上帝的主權，成為神的約民） 召命＝神的呼召（因著神人基督作為真實的見證人，我們蒙召去見證真光的得勝和真理勝過種種黑暗和錯謬的事實） 聖靈在教會的工作 召聚 建立成長 差遣（宣教） 聖靈在個別基督徒生命的工作 喚醒信心 賦與力量去愛 啟迪人常存盼望 教會（基督徒社群）在巴特的聖靈論中佔一重要位置：聖靈藉著教會去作宣教工作，教會成為聖靈與宣教的中介。換句話說，教會的本質是從聖靈在教會身上的工作而界定。
在未聞福音的群體作宣教工作時，巴特提出七點教會要注意的態度：(CD IV/3/2, 874-6)
- 教會必須堅守信念，就是耶穌亦為未聞福音的人而死和復活；
- 基督徒社群應採取主動作對外宣教 (foreign mission)的事工，而不是等待他們來教會。
- 宣教的目的是使未聞福音的人群認識福音，榮神救人，而不是文化改造或其他政治目的。
- 宣教必定是道成肉身的事工，就是要尊重未得群體的傳統宗教和價值觀。另一方面，教會絕不能容許他們本身宗教的錯謬混亂純正的福音。巴特反對混合主義。
- 宣教必需要整全，宣教事工除了宣講和佈道，也要有教導和指導。我們可在宣教工場作社會服務如興建醫院等，但不能停於此，宣教的目的／終站必定是點3，使他們得聞福音。
- 教會的責任不是迫使他們信主，而是向未聞福音之民宣講上帝的道和作為，裝備相信基督的人成為上帝的見證人。
- 與點4相似，教會要以謙卑的態度作宣教工作，就是在萬民中作僕人，服侍當地的信徒和建立他們繼續到他處作宣教工作。巴特有一句說話可圈可點：「宣教的其中一個目的，就是令宣教士在宣教工場中變成『冗員』--宣教工場的信徒能不用靠差會／宣教士，自己能獨立作各樣新的宣教的工作。」(CD IV/3/2, 876) 這才是真正的宣教事奉，真正作未聞福音群體的人的僕人。
在香港教會，「職場召命」已經過一番日子的討論。主流的職場召命觀當然是在職場之中見證信仰的真實，在職場世界與上主同工，完成祂的旨意。具體地說，就是領人歸主、做好公義正直的見證、活出好品格等等。然而，筆者認為我們縱有職場召命的討論甚至是具體的行動點，但當談及職場召命時，我們的起點是甚麼？我們背後的神學理念是甚麼？筆者認為基督的救贖與呼召，成為我們作為討論職場召命的起點。因此，筆者盼借助巴特的救贖觀教義，尢其他的救贖觀不停留在稱義與成聖之中，更進一步地討論呼召（vocation）的問題。
神的救贖目的是呼召我們成為門徒，透過服侍世界而服侍上帝。具體地，我們可如何學效基督呢？如巴特所言，我們蒙召與基督聯合，分擔基督的職事與工作。所以，筆者認為信徒在職場上亦具備牧養的角色(pastoral role)，將福音真理宣揚。筆者認為我們可藉耶穌基督的三重職事，成為我們的效法方向。信徒履行祭司的職責，承擔與人和好甚至使宣揚上帝與人和好的好信息；先知的職事，信徒在工作上緊守聖經的原則，學習先知般見證真理、緊守崗位，面對職場中不公義的事需要發聲及表明立場；學習君王般職事，管理自己的事務、作好別人上司或下屬的職責。[50] 總而言之，筆者認為從救贖論出發的召命觀不單是在行動上（doing）的回應，更是本有（being）上的回應。因著我們是被生命之光所喚醒的罪人，所以在生活之中回應祂。我們回應召命的起點是上帝主動呼召我們。
（A personal invitation from Jesus)
凡勞苦擔重擔的人可以「到我這裏來」，我就使你們得安息。 我心裏柔和謙卑，你們「當負我的軛，學我的樣式」；這樣，你們心裏就必得享安息。 (馬太福音11:28-29 和合本)
這幾天可算是我第一次體驗「過」住棚節的意思。在贖罪日的早上，想到會幕的意思就是神願意與人同在。住棚節是為了「慶祝」，「記念」，和「體驗」上帝在曠野中與以色列人同在的日子。在新約中，我們帶著「期待」和「預備」神的帳幕在人間（啟21）。
在住棚節期間，讀了一本Wilkins 的經典作品，說到真門徒的標記：「住在主裡，彼此相愛，多結果子」
耶穌對信他的猶太人說：「你們若常常遵守我的道，就真是我的門徒； (約翰福音8:31 和合本)
你們若有彼此相愛的心，眾人因此就認出你們是我的門徒了。」(約翰福音13:35 和合本)
Introduction:
One Gospel in two Aspects
The Protestant Church, since Martin Luther (1483–1546) has emphasized the reformation of the doctrine of justification. His contemporary, Ignatius of Loyola (1491-1556), has led the counter-reformation by co-founding the religious order called the Society of Jesus to emphasize the transformation of the spiritual life. In the past decades, similar theological debates have sparked on the nature of justification. Tom Wright (1948-) has popularized the New Perspective of Paul in an attempt to lift Paul’s writings out of the Lutheran-Reformed framework and interpret them based on what is said to be an understanding of first-century Judaism. This paper attempts to integrate two aspects of the Gospel—justificationand sanctification—and applies them in the practice of Relational Disciple Formation in the context of a local Chinese church.
My proposed dissertation’s title is Relational Disciple Formation: Integrating Intercultural Education in a Chinese Church in America for Diaspora Missions. One of my research questions is, “What are the scriptural and theological foundations upon which a Relational Disciple Formation should be based?” Here are some key definitions that I proposed to guide my research:
Disciple: a person who is called to follow Jesus, being transformed by living out the Gospel, and intentionally making disciples among all people by participating in themissio Dei.[1]
Relational Disciple Formation Model:an interdisciplinary discipleship model that is based on Enoch Wan’s Way of Integrative Research (“STARS”)[2]and Gary Parrett’s A Basic Catechetical Design[3].
Table 1Relational Disciple Formation Model
| Relational | Disciple | Formation |
Scripturally Sound | Faith Reconciled to God & neighbor (Eph. 2:14-18) | Hope Hearing & believing (1Co. 15:3) | Love Receiving the gift of the Spirit (Gal. 3:2) |
Theologically Supported | Teaching The Truth | Transforming The Life | Training The Way |
Analytically Coherent | Catechetical The Creed Relational Paradigm | Christocentric The Decalogue Transformative Learning | Contemplative The Lord’s Prayer Spiritual Disciplines |
Relevantly Contextual | Local Church, Fellowship & small group | 1-on-1, micro group | Retreat & Spiritual Direction, formation class |
Strategically Practical | Teaching & Preaching the whole Gospel | Equipping discipler & developing leader | Modeling & Mobilizing for diaspora missions |
Intercultural Discipleship: an intentional relationship whereby the discipler guided by Christ to make disciples among all people by modeling the knowledge, attitudes, and skills as a follower of Jesus; motivating and mobilizing the disciples towards transformative change and ministerial fruitfulness in a cross-cultural context.[4]
Intercultural Spiritual Formationis an intentional way of life in the presence of the Triune God and other spiritual companions. The formation practices enable an inward movement to appreciate the Imago Deiin different cultures. Then followed by an outward movement to participate in the Missio Deiwith Global Church through a local church.
Relational Disciple Formation Paradigm: an integrated framework from Enoch Wan’s Relational Realism, Jack Mezirow’s Transformative Learning Theory, and Esther Meek’s Covenant Epistemology, for the practice of discipleship.[5]
Relational Disciple Formation: the process of a growing relationship with other disciples in living out the Gospel of Jesus primarily through vertical-relationship to the Triune God and secondarily through horizontal-relationship within the context of the Church/church in unity, mutuality and reciprocity.[6]
Problems faced in Teaching Justification and Sanctification
This is my first attempt to do a small-scale action research[7]at my local church. I taught a two-parter to the adult Sunday school on July 26 and August 2, 2020. As a researcher, I encountered some cultural and worldview challenges. The Sunday school classes normally teach the Bible with limited integration with theology, spirituality, practical ministry, and missions. Some believers have mistaken justification and hold a “lay back” attitude when it came to sanctification. When those doctrines are forgotten, the Gospel has little impact to the well-off lifestyle, Easy Believism, and Cheap Grace. Chinese people were afraid of losing face and that has hindered them from putting down the old self-identity and taking up the new self-identity in Christ. Some are pragmatic and do not want to talk the talk, without also walking the walk. They either think theology is irrelevant, too difficult to understand, or too hard to put into practice, so they simplify it, or simply do not speak of it. Cultural ideologies, such as Confucianism, Daoism, and Buddhism, have a heavy influence on Chinese daily life. Those worldviews prevent the Gospel from transforming the moralistic or self-justifying heart. Many believers do not recognize the enemies of the Gospel namely, legalism, moralism or moral therapeutic deism, hedonism, liberalism or relativism, dualism, and anti-intellectualism. These examples are not exhaustive. There are practical problems related to the practice of discipleship and spiritual formation about which I conversed with a student after class for more than an hour. My reflection after teaching this series is that in order to have a Gospel transformation in a Chinese church, the cultural counterfeits of the Gospel cannot be underestimated or ignored, and instead must be identified and countered with grace and patience.
First Aspect of the Gospel: Justification
The doctrine of Justification answers at least three practical questions that every disciple should ask, “Who performsthe work of regeneration? What is the nature of the changebrought about by regeneration? What is the continuing purpose of regenerationin one’s personal life?”[8](emphasis added)
First, the Holy Spiritworks in an effective way by the saving grace to enabling the elect to respond in repentance and faith.[9]The conversion of an unbeliever is twofold: repentance—turning away from sin,[10]and faith—turning toward Christ for salvation.[11]
Second, God regeneratesthose that He saves by His spirit so they can repent and believe in Jesus.[12]Genuine repentance is followed by justification which is “an act of God's free grace, wherein he pardons all our sins,[13]and accepts us as righteous in his sight,[14]only for the righteousness of Christ imputed to us,[15]and received by faith alone.[16]”[17]And justification is immediately followed by adoption[18]whereby we become the children of God and receive the privileges of sonship.[19]
Third, the purpose of regeneration is that God would give the believer a new life from above, thus making him dead to the flesh and alive to the spirit.[20]A believer growsby gracebut also through faithbecause “true saving faith involves the commitment of the whole person to Jesus Christ.”[21]Thus, regeneration creates a liturgical and ethical life with orthodoxy (right belief), and orthopraxy (right behaviors) in the Christian living.[22]
The Alliance, where I serve as a minister, affirms that justification is God’s grace in counting people as righteousness by their faith that is manifested in their heart and life.[23]God promises that he revives the spirit of the lowly by giving them a new heart and a new spirit, transplanting the heart of stone with a heart of flesh.[24]Those who believe in Jesus’ name are born again of the Spirit.[25]Apostle Paul made it clear in Romans that “none is righteous, not one” because no one can be justified by keeping the law.[26]Paul continued with the good news, “for all have sinned, now justified by his grace through the redemption in Christ, whom God put forward as a propitiation by his blood, to be received by faith”.[27]In other letters, Paul used “justified” in simple past tense in which believers are compared to “new creation” “the sons of Abraham” and “the man of faith”[28]. The first three chapters of Galatians argue that we cannot be justified by observing the law, but the following three chapters verify that we can be justified by faith and live by the Spirit. Justification gives a disciple assurance of salvation which is given graciously by the Lord.
Second Aspect of the Gospel: Sanctification
While justification pertains to a disciple’s righteous standing and reconciled relationship with God, sanctification pertains to a disciple’s righteous living and growing relationship with God. There are several important theological questions related to sanctification,
What is the practical significance of sanctification to the Christ-follower’s lifestyle? What is meant by positional sanctification and progressive sanctification, and how is “crisis” connected to the two? What does the Scriptural phrase “dead to sin and alive to God” mean, and in what way is this true for the believer? What is meant by the phrase “the indwelling Christ?” What are scriptural evidences of a sanctified life?[29](emphasis added)
First, as disciples of Jesus we are new creation in the image of God, and we have died to sin and live unto righteousness in Christ through faith and obedience, in witness and ministry, by the power of the Holy Spirit. Second, positional sanctification is the disciples’ relationship with God made perfect by the blood of Christ. Progressive sanctification is the process of a Christian’s growth that will lead to a holy relationship with God. To designate sanctification as a crisis is to emphasize that it is not just a gradual reality in the life of the believer but is also an instantaneous work of God received by faith. Third, “dead to sin and alive to God” describes a sinless perfection that is first a relational matter, then a functional matter. Perfection of sanctification is occasionally called “definitive sanctification”[30]in the Reformed Church.[31]When a sinner saved by grace, experiences Christ's vicarious atonement, he no longer lives but Christ lives in him. Thus, the person can obey Christ's commands and overcome sins progressively. "Fully dedicated" to the will of God by loving Him and others is the result after being filled with the Spirit. By the Spirit and the truth we are renewed in the whole man after the image of God,[32]and have died to sin in Christ[33], and live unto righteousness[34].”[35]The key to grow in conformity to the character of Christ is through the salvific grace of Christ’s works and words, personal faith and obedience, and the ministry of the Holy Spirit.
The Alliance has a threefold emphasis of sanctification that the founder A. B. Simpson elaborated as: separation, dedication and infilling of the Holy Spirit[36]. It is also articulated in the C&MA Statement of Faith, “It is the will of God that each believer should be filled with the Holy Spirit and be sanctified wholly, thereby being separated from sin and the world and fully dedicated to the will of God”[37]. Gordon T. Smith, president of Ambrose University College, has sought to address several critical tensions in the theology of sanctification within the C&MA in which he concludes the paradox as, “the tension between Scripture and tradition; the tension between crisis and process in sanctification; a tension between an Augustinian notion of sin and the more optimistic, Wesleyan view of grace that is at least implied in Simpson’s writings”[38].
Integrating Justification and Sanctification for Gospel Transformation
Both justification and sanctification explain the doctrine of salvation that is by the grace of God, not by individual’s works. The Catholic Church teaches that salvation, “is maintained by doing works of love and receiving Penance and the Eucharist”[39]. Therefore, Luther protested that we are saved by grace alone when God imputes his gift of righteousness to us through faith alone (sola fide) in Christ alone. Luther’s doctrine of salvation does not go contrary to the Catholic Church except, “Good works are the inevitable result of true faith, but in no way the basis of our right standing before God.”[40]To Luther and many protestants who reject the Catholic’s soteriology, it was not just a doctrinal division but a departure from the Gospel.
The Gospel is an epic event that have taken place in the believer’s life “facts impinge on the person whose relationship with God has been fundamentally changed by the story.”[41]Simon Chan, the author of Spiritual Theology: A Systematic Study of the Christian Life, says that at one level sanctification is a fruit of justification, “The one who is in right relationship with God will bear the fruit of righteous living.”[42]But then he also says that this changed relationship does not automatically transform itself into a changed life. He adopts Helmut Thielicke’s view that the “imperative”is not the means to make us more holy but as the “condition that makes it possible for grace to be fully operative”[43]
The following chart and analytical comparison summarizes my effort to integrate justification and sanctification from a relational realism paradigm and the dynamic of grace in the disciples’ life.
Table 2Integrating Justification and Sanctification
Justification (righteous standing by grace) | Sanctification (righteous living by grace) |
First inside | Then outside |
From inside | To outside |
Both inside | And outside |
Without inside | No outside |
Already | Not-yet |
New identity (never changes) | New Life (Continually renews) |
As a starting point (initial love, from faith to faith) | As a life journey (destined, wholly Holy) |
The work of the Triune God | The work of the Triune God |
Communal Confession: believing, belonging | Communal Growth: being, becoming |
Justification (A) vs. sanctification (B)
1. (A) and (B) both explain the Gospel of salvation where Christ alone has accomplished, and we received and participated by grace through faith
2. (A) is not (B), and (B) is not (A)
3. (A) must exists before (B)
4. (A) leads to (B)
5. (A) and (B) coexist
6. (A) emphasizes the starting point and action while (B) emphasizes the continuous process and result, both are the aspects of the Gospel from God’s foreknowledge, of God’s work in his people, and require people’s faith, and lead to changes in life, identity, belief, behavior, character, relationship, ministry, and missions.
7. (A) and (B) supplement to each other, balance each other, and complete each other
The Gospel and the Practice of Relational Disciple Formation
What follows is my research proposal to bring the Gospel into the practice of Relational Disciple Formation. This model of discipleship has been passed down to me by my former pastors, Rev. Johnny Chan and Rev. Wing Lam, at Grace Chinese Alliance Church. They have both received Ph.D. degrees from Biblical Studies and Missiology. Pastor Chan discipled me for more than two years in weekly one-on-one meeting, and in years of teaching. Pastor Wing taught the Old Testament Survey and Pauline Theology which have become my formational building blocks. I have seen and practiced what they taught in my own ministry and discipleship.
Besides the model of discipleship that I shadowed from my pastors, I learned the model of catechesis from Professor Gary Parrett and Steve Kang personally when I was in their class at Gordon-Conwell Theological Seminary. In Grounded in the Gospel[44]and Teaching the Faith, Forming the Faithful[45], they made a convincing case that catechesis is a very biblical way of making disciples. Gary Parrett is passionate and insightful about Christian formation and catechesis. He emphasizes that to make disciples is a process of passing down the gospel from generation to generation in the community of a local church as the workmanship(Poiema) of God[46]. The purpose of catechesis is to bring all believers to the Truth, Life, and Way of the Gospel[47]. I believe catechesis is a holistic way of teaching and forming of disciples in the head, heart, and hands.
Pastor Wing has successful implemented Parrett’s 4-G (Grounding-Growing-Giving-Going)[48]in a discipleship training system[49]. I adopted his framework and modified the reading materials and requirements to create a new model for Relational Disciple Formation for the local Chinese church where I am serving.
4-G Relational Disciple Formation
In the Great Commission (Matt. 28:19-20), Jesus only has one command—μαθητευσατε (to make a disciple, to train in discipleship) of all people. This is the task of the church—to make disciples. Discipleship is a relational process in which a trained discipler (Paul) teaches, nurtures, and walks alongside new disciples (Timothy) on a regular basis. The essence of discipleship is to make disciples a few at a time and to focus on life investment, multiplication, and accountability[50].
Discipleship Stage I—Grounding (1stYear) One-on-One
The purpose of this stage of discipleship is to build a personal and intimate relationshipwith new disciples, to re-confirm and re-clarify their decision to follow Christ, and to teach them the essential truths of Christianity (e.g. Assurance of Salvation, Bible Reading, Prayer, etc...). The relationship between a discipler (Paul) and a disciple (Timothy) is the key element in this stage. If a solid relationship is formed, the life of the disciple will be transformed more easily. Real accountability will bring spiritual formation and growth. Moreover, in this stage of discipleship, a new disciple needs an example to follow—the embodiment of the Truth. In this stage, the nature of discipleship is one on one.
Table 3Building Relationship for Disciple Formation
Discipleship Materials: · The Purpose Driven Life (Warren) [40 Days] · Spiritual Disciplines Handbook (Calhoun)[51] [7 months] Devotional Materials: · My Utmost for His Highest[52](Chambers) / Practice of the Presence of God[53] (Lawrence) Deepening Materials: · How to Read the Bible Book by Book. (Stuart & Fee) It is a helpful guide to assist reading through the Bible. [9 months] | Personal Formation: · Read through New Testament and assigned reading materials · Develop a prayerful life with Psalm & Spiritual Disciplines Handbook · Keep a weekly journal for sharing
Community Formation: · Weekly 1 hour one-on-one meeting · Participate in worship, Sunday school, fellowship, and personal evangelism |
Discipleship Stage II—Growing (2ndYear) Micro-Group
The objective of this stage of discipleship is to build a firm foundation for holistic growth—a balanced relationship with God, others, and self. This stage helps new disciples understand different stages of experiencing God in real-life circumstances. In this stage, the nature of discipleship is in small group setting. This small group is made up of 3-4 people. At the same time, if possible, some disciples who are in this stage will learn how to be a discipler (Paul) and start a discipling process with a new disciple (Timothy).
Table 4Helping Disciples to Transform Relationally
Discipleship Materials: · Discipleship Essentials[54] (Ogden)[12-18 months] Devotional Materials: (recommended) · Pursuit of God[55] (Tozer) /Celebration of Discipline[56](Foster) [3 months] Deepening Materials for qualified disciplers: · Transforming Discipleship (Ogden) · How to Read the Bible for all Its Worth (Stuart & Fee). It’s helpful to interrupt different genres. | Personal Formation: · Read through Old Testament and assigned reading materials · Develop a wise life with Proverbs and Celebration of Discipline · Keep a weekly journal for reflection
Community Formation: · Weekly 1.5 hr. micro group meeting · Serve in one of the ministry teams: worship, fellowship, short-term mission, or 1-on-1 discipleship |
Discipleship Stage III—Giving (3rdYear)
The objective of this stage of discipleship is to help disciples, who have gone through Discipleship I & II, discover their God-given gifts and encourage them to develop those gifts in ministry. The nature of this stage is also in small group setting. Ideally, it should be the same group continued from Discipleship II. Discipler will continue to keep disciples accountable and give spiritual direction to each disciple according to their specific needs. Again, disciples who have gone through Stages I & II should be able to start a discipling process with new disciples.
Table 5Forming as a Discipler—Discover and Develop God-Given Gifts
Discipleship Materials: · Leadership Essentials (Ogden)[57][12 months] Devotional Materials: · Spiritual Leadership (Sanders)[58]/ Every Good Endeavor (Keller) [59] Deepening Materials for qualified disciplers: · S.H.A.P.E. (Rees)[60] · The Master Plan of Discipleship[61](Coleman) · New Bible Commentary [62] | Personal Formation: · Study through the Gospel and assigned reading materials · Develop an exemplary life from the Epistles of Paul · Keep a weekly journal for reflection Community Formation: · Weekly 1.5 hr. micro group meeting · Accept one leadership role: worship, fellowship, formation class, short-term mission, or 1-on-1 discipleship |
Discipleship Stage IV—Going (4thYear and ongoing)
This stage is the last stage of discipleship. Disciples who has gone through stages I, II, & III should be a self-initiating, reproducing, and fully devoted disciple. There is no assigned discipleship material for this stage. But some books are required for Timothy to read and study with Paul.
Table 6Sending a Mature Discipler to Multiply
Devotional Materials: · Concise Theology (Packer) [63] · Devotional Classics (Foster)[64] Deepening Materials for qualified disciplers: · Grounded in the Gospel (Packer & Parrett)[65] · Teaching the Faith, Forming the Faithful (Kang & Parrett)[66] · Relational Missionary Training (Wan & Hedinger)[67] | Personal and Community Formation: · Continue the above and multiply to others Kingdom Formation: · Those who are in stage IV are encouraged to take courses outside of the church. Theological courses are available online or at some extension sites offered by seminaries. · Develop partnership with other churches for diaspora missions |
Conclusion
This paper does attempt to resolve the theological paradox between justificationand sanctification. The purpose is to see both as aspects of the Gospel and to integrate them in the practice Relational Disciple Formation. My hope is that disciples from different cultures can live in unity as the glorious church that the glorious Gospel has revealed(Eph. 3:4–6). In this research, we look atjustificationas the motivation for discipleship while spiritual formation is the means to sanctification. The Gospel tells us that both justificationand sanctificationare the works of the Triune God. The former is already, and the latter is not-yet, and therefore disciples are living and growing in tension in between. The Gospel points us back and forward to the finished work of God.
[1]Adapted and modified from Enoch Wan and Mark Hedinger, Relational Missionary Training: Theology, Theory and Practice(Skyforest: Urban Loft Publishers, 2017), 13.They use 3B’s to describe a disciple as BeingChrist’s apprentice, Becoming like-Christ, and Belonging to Kingdom of God.
[2]Enoch Wan, “Inter-Disciplinary and Integrative Missiological Research: The ‘What’, ‘Why’ and ‘How,’” Global Missiology English4, no. 14 (2017), accessed August 25, 2020, http://ojs.globalmissiology.org/index.php/english/article/view/2019.
[3]Gary Parrett, “A Basic Catechetical Design (1” (n.d.), accessed August 6, 2020, https://www.academia.edu/24474431/A_Basic_Catechetical_Design_1.
[4]Modified from Wan, Enoch. IE701: Intercultural Education lecture file #2, and Wan and Hedinger, 13.
[5]This paradigm was developed in my IE 701 Intercultural Education’s research paper entitled, Integrating Transformative Learning in Relational Disciple Formation for Diaspora Mission.
[6]Adopted and modified from Enoch Wan and Mark Hedinger, Relational Missionary Training: Theology, Theory and Practice(Skyforest, Calif.: Urban Loft Publishers, 2017), 14.
[7]A research that is focused on solving practitioners’ specific problems. It is founded by Kurt Lewin (1890-1947) with the emphasis that research and theory be connected and should lead to action.
[8]The Christian and Missionary Alliance’s Accreditation Interview Study, 13.
[9]Erickson, 930-931
[10]2 Chron. 7:14
[11]Isa. 55:6, 7, Rom 5:1
[12]Jon. 1:12, 13, 3:6
[13]Rom. 3:24-25; 4:6-8
[14]2 Cor. 5:19, 21
[15]Rom. 5:17-19
[16]Gal. 2:16; Phil. 3:9
[17]Westminster Shorter Catechism (WSC), q. 33
[18]I John 3:1
[19]John 1:12; Rom. 8:17
[20]2Cor 5:17, Gal 5:24, 25, Eph. 2:1-10
[21]Davis, 88
[22]Erickson, 946
[23]Gen. 15:6, Deut. 30:6
[24]Isa. 57:15, Eze. 36:26
[25]Joh. 1:12-13, 3:3-8
[26]Rom. 3:1-20
[27]Rom 3:21-25
[28]2 Cor. 3:3, 5:17, Gal. 3:7, 9
[29]The Christian and Missionary Alliance’s Accreditation Interview Study, 14.
[30]I had updated my statement of faith in 2019 from continuous to definitive sanctification after reading John Murray’s Definitive Sanctification view, fc. https://www.the-highway.com/definitive-sanctification_Murray.html.
[31]II Thess. 2:13
[32]Eph. 4:23-24
[33]Rom. 6:2-5
[34]Rom. 6:4, 6
[35]WSC, q. 35
[36]A. B Simpson, Wholly Sanctified: Living a Life Empowered by the Holy Spirit.(Chicago: Moody Publishers, 2009), 12–24, accessed August 6, 2020, https://public.ebookcentral.proquest.com/choice/publicfullrecord.aspx?p=4904459.
[37]“The Alliance Stand,” accessed August 10, 2018, https://www.cmalliance.org/about/beliefs/doctrine.For supporting Scripture references, see 1 Thessalonians 5:23; Acts 1:8; and Romans 12:1-2.
[38]“Section 10 - Developments in the Alliance View of Sanctification Reading 3,” accessed August 6, 2020, https://online.ambrose.edu/alliancestudies/ahtreadings/ahtr_s103.html.
[39]Rose Publishing (Torrance, Calif.), ed., Rose Book of Bible Charts, Maps, and Time Lines: Full-Color Bible Charts, Illustrations of the Tabernacle, Temple, and High Priest, Then and Now Bible Maps, Biblical and Historical Time Lines(Torrance, Calif: Rose Pub, 2005), 175.
[40]Ibid.
[41]Simon Chan, Spiritual Theology: A Systematic Study of the Christian Life(Downers Grove, Ill: InterVarsity Press, 1998), 78.
[42]Ibid., 79.
[43]Ibid., 80.
[44]J. I. Packer and Gary A. Parrett, Grounded in the Gospel: Building Believers the Old-Fashioned Way(Baker Books, 2010).
[45]Gary A. Parrett, S. Steve Kang, and J. I. Packer, Teaching the Faith, Forming the Faithful: A Biblical Vision for Education in the Church(Downers Grove, Ill: IVP Academic, 2009).
[46]Ibid., 28–44.Also see, Eph 2:10.
[47]Ibid., 132.
[48]Ibid., 362–426.
[49]Wing Lam, “Discipleship Letter 119: 4-G Discipleship,” Discipleship Letter 119, August 29, 2012, accessed January 3, 2019, https://discipleshipletter.blogspot.com/2012/08/4-g-discipleship.html.
[50]Greg Ogden, Discipleship Essentials: A Guide to Building Your Life in Christ, Expanded ed. (Downers Grove, Ill: IVP Connect, 2007), 9–11.
[51]Adele Ahlberg Calhoun, Spiritual Disciplines Handbook: Practices That Transform Us(InterVarsity Press, 2009).
[52]Oswald Chambers, My Utmost for His Highest: An Updated Edition in Today’s Language: The Golden Book of Oswald Chambers(Grand Rapids, Mich: Discovery House Publishers, 1992).
[53]Brother Lawrence, Practice of the Presence of God and the Spiritual Maxims.(Place of publication not identified: DIGIREADS COM, 2016).
[54]Ogden, Discipleship Essentials.
[55]A. W. Tozer, The Pursuit of God, n.d.
[56]Richard J Foster, Celebration of Discipline: The Path to Spiritual Growth(London: Hodder & Stoughton, 2008).
[57]Greg Ogden and Dan Meyer, Leadership Essentials: Shaping Vision, Multiplying Influence, Defining Character(Downers Grove, Ill: IVP Connect, 2007).
[58]J. Oswald Sanders, Spiritual Leadership: Principles of Excellence for Every Believer, 2017.
[59]Timothy Keller and Katherine Leary Alsdorf, Every Good Endeavor: Connecting Your Work to God’s Work, 2016.
[60]Erik Rees, S.H.A.P.E.: Finding & Fulfilling Your Unique Purpose for Life, 2006, accessed August 6, 2020, http://search.ebscohost.com/login.aspx?direct=true&scope=site&db=nlebk&db=nlabk&AN=178651.
[61]Robert E Coleman and Roy J Fish,The Master Plan of Evangelism and Discipleship: Two Books in One Volume(Peabody, Mass.: Prince Press, 2000).
[62]D. A. Carson, ed., New Bible Commentary: 21st Century Edition, 4th ed. (Leicester, England ; Downers Grove, Ill., USA: Inter-Varsity Press, 1994).
[63]J. I Packer, Concise Theology: A Guide to Historic Christian Beliefs(Carol Stream, Ill.: Tyndale House, 2001).
[64]Richard J. Foster and James Bryan Smith, eds., Devotional Classics: Selected Readings for Individuals and Groups, Rev. and expanded. (San Francisco: HarperSanFrancisco, 2005).
[65]Packer and Parrett, Grounded in the Gospel.
[66]Parrett, Kang, and Packer, Teaching the Faith, Forming the Faithful.
[67]Wan and Hedinger, Relational Missionary Training.
