An Ecclesial Discipleship Model

April 22, 2020

An Ecclesial Discipleship Model

I had the opportunity recently, in connection with a course I taught, to explore the terrain of discipleship. I was ably prepared in advance by participating in a discipleship cohort very capably led by Kristen Johnson of Western Theological Seminary. Having surveyed the scene, Kristen sensibly divided discipleship models into three basic streams, though I can't recall whether the following labels are hers or mine: (a) multiplication/ reproduction; (b) spiritual disciplines; (c) social justice/faithful presence.

The multiplication/reproduction model originates from within American evangelicalism and was conceived primarily by Dawson Trotman (1906-1956) and then substantially and theologically bolstered by Robert Coleman (b.1928). Contemporary iterations of this model can be located in literature by, among others, Randy Pope, Mike Breen, and Robert Gallaty, all of whom recommend discipleship through intentionally formed small groups (called Discipling Teams (Pope) or Huddles (Breen). Discipleship in this approach is largely about a specific pedagogy involving mentoring, apprenticeship, accountability, and immersion and not simply teaching. Each employs a kind of discipleship math in projecting how a few initial discipleship groups intentionally formed can be multiplied over time to reshape the entire culture of a church.

The spiritual disciplines model originates from within ancient Christianity, and the practices of, for example, the desert fathers, Egyptian and Syrian Christians who in the third and fourth centuries left their villages behind to live in the desert. Among the popular disciplines practiced then were hesychia, sleeplessness, fasting, and prayer. The spiritual disciplines model received substantial theological backing for evangelicals especially by Dallas Willard and was subsequently popularized by John Ortberg, Ruth Haley Barton, John Mark Comer, and others. Discipleship in this approach revolves around practices and disciplines to retrain the heart.

The social justice/faithful presence model originates out of liberal Protestantism though it has been recalibrated for evangelicals. James Davidson Hunter offered an academic and theoretical foundation for this approach which was subsequently adopted and revised by, among others, the Parish Collective and David Fitch. Discipleship in this model is directed to culture, communities, neighborhoods, institutions, and systems though without any intention of redeeming or transforming. On this view, discipleship is cooperating with existing institutions, serving the common good, incarnating God's love and sharing life in the "new commons" (e.g., educational, civic, economic, environmental spheres).

As I reflected on these alternatives it seemed, in an instance of acknowledged oversimplification, that the multiplication/reproduction model privileges the head, the spiritual disciplines model privileges the heart, and the social justice/faithful presence model privileges the hand.

I wanted to commend a vision for discipleship that was holistic and comprehensive, so I proposed to my class the following definition (with indebtedness to Richard, Bishop of Chichester):

In my vision for discipleship, the church is central. I believe, furthermore, that the church should do discipleship as a church rather than dispatching, within the church, a few specially formed groups to spread a discipleship culture. One cannot adopt the latter approach without dividing the congregation into the discipleship elite (undoubtedly with a lot of A-type personalities and keeners) and the discipleship commoners. I would not want to see one person in a church community, however weak, excluded from the church's discipleship plan.

[Footnote: I conceived of my definition in a season when I was depressed by the absence of Christ in the literature I was reading and at the conferences I had been attending. I resonated strongly with Mark Sayer's observation that those churches oriented around social justice issues were often commending "the kingdom without the King."]

The ideals of apprenticeship and accountability, rightly prized in the multiplication/reproduction model, can and should be encouraged organically through small group involvement and participation. Such relationships, however, can be arranged in other ways as well. Moreover, the ideals of the social justice/faithful presence model can be pursued by each small group and also by the community as a whole.

The Scriptures need to be the chief resource for discipleship. I love Bible memorization, though I think it's sometimes more important to locate oneself in the biblical story and be able to discern how the biblical narrative contrasts with dominant cultural narratives. We know people by stories, understand facts by stories, and make sense of reality by stories. Over the course of a year, the church should strive to expose people to the breadth of Scripture and help them to see where they fit in the grand story. In what I recommend below one will see ways to include the so-called six acts of the drama of Scripture (creation, fall, Israel, etc.) in the church's discipleship plan.

I recommend using the liturgical calendar as way to structure one's discipleship plan. On its own the liturgical calendar helps people see and experience the progress of time in terms of events in the life of Christ. Moreover, in each of the four seasons as represented below, a church as a community can focus on specific Bible books as well as specific topics in preaching, teaching, small group curriculum, etc. Each season also affords the opportunity to encourage spiritual disciplines and practices.

Furthermore, throughout the history of the church, discipleship has often revolved around understanding and embracing the Ten Commandments (conduct), the Lord's prayer (spirituality), the fruit of the Spirit (virtue), and the Apostles' creed (doctrine). In what I propose below these foundational texts are included.

So instead of different factions each pursuing their own objectives, the whole congregation could be focused on essentially the same things, albeit in different ways. In the season of Lent, for example, the congregation would focus (in preaching, small group study, and personal devos) on specific Bible books (e.g., Isaiah or Hebrews), learn certain important themes or topics (e.g., repentance or suffering), understand one of the six acts in the drama of Scripture (i.e., the Fall), and be introduced to specific spiritual disciplines (e.g., fasting or silence).

Much more needs to be said, but I'll stop here for now!