神學的反思與實踐系列—— 蕭道生：何謂「靈命培育」？

最近蕭道生牧師在西宣有兩篇講道，當中的重點是人與神的關係。第一篇的命題是《來到我這裡！》；信息的總結是神/人關係重建的第一步，在於培育一顆親近神的心。（源自約5:39-40- 你們查考聖經，卻不肯來到我這裡···）。第二篇的命題是《從「約」的角度思考「主餐」的真理》；內容非常豐富，提到「約」的核心是愛的關係，以對方為自己人生的中心。他的總結是「主餐」作為超越「舊約」的「新約」，是要用時間去揣摩和建立的。為此，我特意重溫蕭十多年前的一篇文章，盼望對自己的神學反思與實踐有所幫助。

何謂「靈命培育」？/ 蕭道生

「靈命培育」(Spiritual Formation)到底是甚麼呢？它關注些什麼東西？簡言之，「靈命培育」所關注的，就是信徒如何向這位深愛他的天父，敞開自己的心，讓父神透過聖靈，把基督的生命，成形在他心靈深處(加四19)，以致他從這顆承載着主生命的心出發，去回應神給他一生的使命。

正因為人是神最精緻的創作，所以人擁有一個複雜的生命，只有聖靈才能完全參透，因此，亦只有聖靈才能作每位信徒的真正屬靈導師。然而神的心意，卻同時把每位信徒放在一個屬靈的家，互相守望，由屬靈的父母親，教導和牧養下一代(參林前四15~16)，所以踏上靈命成長之旅的信徒，也極需要有屬靈長輩的指導，學習敏銳地留心、正確地聆聽和回應神透過聖靈在他身上的帶領。因此，基本上「靈命培育」不是甚麼新道理，它是新約聖經所教導的，也是歷世歷代教會所關注的。那麼為何「靈命培育」好像是近日才普遍出現的一個詞彙，到底這詞彙的出現，代表着什麼？

首先讓我們指出，任何一位真誠信主的基督徒，他從神領受的新生命，是一個必然會長大的生命，正如我們肉身的生命一樣，只要是生命，它就有成長的本能。不過，生命要成長得好，就需要攝取養料，防止疾病的侵擾，也得學習各種謀生技能；故此，承擔着牧養責任的，就必須思考如何健康地培育信徒的靈命，於是，不同傳統的教會，就按它們傳統的特性，建立起一套套門徒訓練課程來。

時移勢易，經過多年的「門徒訓練」，好些教會發現，許多「老信徒」的生命，到了一個階段，便停滯不前；繼續增添聖經與信仰知識，各樣宗教活動的參與，行為上的不斷操練，都不易建立一個更有深度的穩健生命；表面保持熱誠的可能有，但能活出澎湃生命的卻不多，而真誠熱心的，有些也坦然表白自己無法跳出內心黑暗的枷鎖；往日熱心的信徒領袖，經歷耗盡之後，不知何處找到重新得力的途徑；教會舉辦的特會，亦只能帶來一時的興奮，對一部分「老信徒」來說，這類聚會已失去吸引力。主所應許如活水江河、滔滔不絕的生命，好像天方夜譚；保羅所講活在基督裏的生命，只是神學論述，這些聖經真理，對許多「老信徒」來說，並非切身體驗。那麼，問題到底出在哪裏？當然，不是「門徒訓練」有任何錯誤，「門徒訓練」對每個信徒，都是重要和必須的。我們也不是期望地上的生命沒有掙扎、沒有困局，但我們期望，在初信的蜜月期和之後的熱心期過後，信徒仍能穩健地成長，繼續經歷到主同在的真實、體驗到聖靈的帶領和嘗到從上而來的力量。許多信徒都渴望信仰不單是頭腦的一套理念，而是生命的真確體驗。正是這些信徒真實的現象和渴想，推動近日「靈命培育」的思考，探索如何補充往昔門徒訓練的不足。

簡而言之，「靈命培育」並非教導一套新的方法。首先，它是重新探索先聖先賢留下的屬靈遺產，從他們的經歷中學習，發掘出那些隱沒了的珍貴教導，正確地了解對各種屬靈操練的詮釋；也參考二十世紀心理學對人內心世界的認知，並同時注意二十一世紀後現代思潮對人心靈的衝擊，還加上細心揣摩聖經對生命更新的教導，這種多面性的思考，就如耶穌在馬太福音十三章52節所說：「因此，你們每一個為天國而受門徒訓練的律法教師，就像一個家的主人，從自己的寶庫裏拿出新的和舊的東西來」(新漢語譯本)。神在人類歷史中，賜下特殊與普遍的啟示，教育人類不斷更深地認識自己；透過這些學習，我們可探索出一些指標與渠道，協助信徒有意識地踏上一條更深入的成長之旅，這正是「靈命培育」所探討和研究的領域，它的終極，就是指導信徒如何更敏銳地體會神對他的引導，踏上那條保羅走上的路，叫他的舊生命與基督同釘十字架，讓基督耶穌的生命，在他裏面活出來，成就神託付他的使命。這種成長，是由內至外，它更新人內心的感情世界，清洗人心靈積壓的苦澀，醫治內心的創傷，重建人的品格，讓聖靈的果子湧現，它不停於理性對真理的認知，看重對神聖言的深度默想，建立豐富的禱告生活，透過聖靈的光照與啟迪，讓基督的生命活現出來(參加二20)。

作者簡介︰
蕭道生牧師於美國牧會數十載，早年在香港參與神學教育工作，對靈修、信徒生命成長和屬靈導引滿有心得，曾翻譯《裡外更新》。

原載於《建道通訊》167期，2012年4月，頁18-19。

在疫情中從「等候聖靈」到「見證基督」

疫情幫助了我再思「內在的靈命塑造」需要有「外在的福音使命」。昨天在敬拜中傳達了使徒行傳1:4-8「疫未停頓；復興不斷」。當中有一篇個人靈修寫作未有在講道中引用，現希望以文字與大家分享。

對於喜歡追求靈性又對宣教有熱忱的我，常常為此張力而煩惱。在疫情期間，有一次在親子遊戲時，靈機一觸，想到作耶穌的門徒（being a disciple)，豈不就是在操練靈性(practicing disciplines) 和參與宣教(engaging missions)嗎？一天下來，默想靈修，預備講章，開不同會議，陪伴家人，唱唱詩，禱告，背背經文，這不就是學著耶穌作門徒，愛神愛人，見證基督？

默想：

但聖靈降臨在你們身上，你們就必得着能力，並要在耶路撒冷、猶太全地，和撒馬利亞，直到地極，作我的見證。」 (使徒行傳1:8) 

推薦一本2020華傳出版的新書

https://www.gointl.org/publications.php

靜覺誠「住」之「道成肉身」（未然）

上次分享到「道成肉身」是一個既定的事實/真理（incarnation as "already-given"）。基督徒普遍體會到的問題在於我們有否樂於，並懂得如何「住在」上帝裡面，在實際的情況裡操練並體驗「道成肉身」。後者相對是一個從主觀/感受的經歷（experiencing the incarnation as"but-not-yet")。

這是耶穌與門徒臨別對話中的重點：「常在我裡面的、我也常在他裡面」 (約14:23; 15:4, 5, 7; 16:4; 17)。「道成肉身」就是基督「住在」（σκηνοω， to tabernacle, dwell）人間「充充滿滿的有恩典有真理」（1:14 ）。「住在」「μενω」在約翰福音中出現了40次，也是約翰一書的重要主題 (Gk: menō, to abide, to be in close and settled union, to indwell)。

福音書所描述的是耶穌親身（describing a physical experience）「住在」人間，而約翰一書所傳講的是基督徒如何透過聖靈和聖言「住在」耶穌的生命裏面（prescribing a spiritual experience)。前者是已成的「充充滿滿地有恩典有真理」，後者是靠著這恩典和真理，經歷基督「住在」我裏面，我「住在」基督裡面。這「住在」是靈性操練的基礎，也是靈性操練的目標。

默想有關「住在」的經文：

我是葡萄樹、你們是枝子．常「住在」我裡面的、我也常「住在」他裡面、這人就多結果子．因為離了我、你們就不能作甚麼。（John 15:5 和合本2010）

凡說自己「住在」他裏面的，就該照着他所行的去行。 (1 John 2:6 和合本2010)

那愛弟兄的，就是「住在」光明中，他不會使人失足犯罪。  (1 John 2:10 和合本2010)

論到你們，務要將那從起初所聽見的常存在心裏；若將從起初所聽見的存在心裏，你們就會「住在」子裏面，也會「住在」父裏面。  (1 John 2:24 和合本2010)

至於你們，你們從基督所受的恩膏常存在你們心裏，並不用人教導你們，自有他的恩膏在凡事上教導你們。這恩膏是真的，不是假的，你們要按這恩膏的教導「住在」他裏面。 (1 John 2:27 和合本2010)

孩子們哪，你們要「住在」基督裏面。這樣，他若顯現，我們就可以坦然無懼；當他來臨的時候，在他面前不至於慚愧。  (1 John 2:28 和合本2010)

靜觀操練：

現在想像一下，主「住在」你裡面是怎樣的？你怎樣「住在」在主裡面？

靈性生活的內在元素: （當然也有外在元素，下回分享）

從「靜」「聽」到「覺」「醒」

從「誠」「實」到「住」「在」

參考：
基督徒日常生活的靈性修持

10.1.20 與己與人的對話：再思「捨己」

話說上個星期主日學後，與幾位朋友分享交流有關如何「刻苦己心」與「拆下框框」的捨己操練。在尋朔「與己對話」的過程中，想起一位以往神學院的輔導學教授（Dr. Pablo Polischuk)。他提供了一個聖經的人論框架，幫助我們更清楚認識「自己」。希望略略介紹，整理，應用在「與己對話」的操練中。

簡單來說，他指出三個非常重要的真理，有關「imago Dei」和「relational self」。人是按着神的形象（formed）而做，在一個失落(deformed)與重拾(reformed)神的形象的過程中(transformed)效法基督的樣式(conformed)，最終得贖的人會成為神榮耀的形象(glorified form)。

(在他著作中有較詳盡的解釋）

除了創世紀多處經文提及人處於「失落」deformed，「救贖」informed/reformed，和「更新」transformed 的過程中。靈性追求者在「與己對話」中不斷在基督裡禱告，認識神，認識自己，拆毁重建，脫下穿上，效法基督。

默想：

神就照着自己的形像造人，乃是照着他的「形像」造男造女。 (創世記1:27 和合本)

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11:29 和合本)

他要按着那能叫萬有歸服自己的大能，將我們這卑賤的身體改變「形狀」，和他自己「榮耀的身體相似」。(腓立比書3:21 和合本)

靜觀：

我有哪些「己」和「框」需要「斷，捨，離」？

INTEGRATING THE GOSPEL OF JUSTIFICATION AND SANCTIFICATION TO THE PRACTICE OF RELATIONAL DISCIPLE FORMATION

(In Partial Fulfillment of the Requirements for the Course IE 708, Spiritual Formation and Intercultural Disciplemaking at Western Seminary Portland) 

 

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 (1^stYear) 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 (2^ndYear) 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 (3^rdYear)

 

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 (4^thYear 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.  

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[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.