Rationale of Intentional Christian Formation

Rationale of Intentional Christian Formation

By Kurai Chitima

Without Christian formation the church’s task remains unfinished. Church is meant to be manufacturing this product. In John 17:4, Jesus told the Father that he had finished the work he had been sent to do. Jesus finished the Christian formation of his selected followers (John 17:4) then the work of redemption (John 19:30). Jesus finished his task (John 17:4) by raising followers with whom he would leave the charge of looking after his sheep, and of Christian formation to spread his gospel and influence to the whole world.

Christian formation is the most effective way to build the church and transform individuals and communities. It involves equipping the disciple to train others to a “third generation” (2 Tim. 2:2; Matt. 28:20). This preparation results in the multiplication of disciples and ministers as those who are taught to teach others. Initially, it may be strenuous and slow, but the process eventually bears much fruit as illustrated in Figure 2.1.

 Figure 2.1 compares a situation where one group is adding one thousand people to their number each year and the other who begins with two, multiplying themselves by each facilitating the Christian formation of two others each year. Christian formation may begin slowly, but as the process and reproduction continues, a movement of changed lives will explode (Acts 5:28; 17:6-8). If this strategy is done well, the movement brings transformation to whole communities, cities, nations, and, ultimately, to whole continents, and eventually the world. Then the end will come (Matt. 24:14). “Unless disciples are adequately built, there will not be enough competent leadership to carry on the work of the church” (Wilson 156).

Figure 2.2. Comparing and contrasting addition to multiplication in Christian formation.

            Many churches have no leaders, neither do they produce leaders because they are looking for perfect people. They fail to be facilitators of Christian formation who see potential. Jesus’ men were ordinary, with many faults and failings. Hence, they needed to be spiritually developed. The best practice is to pass on sustained, sound doctrine, and spiritual vibrancy from one generation to another, and thereby avoid spiritual, moral, and doctrinal degeneration. Otherwise, non-biblical or weak teaching/preaching and practices find root in the church to the detriment of future sound teaching. Key biblical teachings such as on grace and forgiveness end up lost. The great truths inherited from church history become lighter and lighter with each generation if effort is not made to preserve them (Jude 3 NIV).

Christian formation is the cure to a growing challenge of nominalism, or lack of commitment and active ministry participation among professing Christians. The problem of people staying in the church after being won to Christ could also be remedied by effective Christian formation. Without effective Christian formation, believers will not grow to maturity and nominalism will increase; leaders and ministers will be few, churches will not grow, and their influence in society will be limited. The stakes are high because Christian formation is the means by which the potential of believers, and therefore that of the church, is realized. Africa will fail to prepare for its increasing central role in the future of missions as a major Christian territory (Jenkins 89-90).

The Church, especially the local church, is God’s strategy for Christian growth, maturity (Eph. 4:11-16), and reaching all people. The church is the center for Christian nurture and inspiration in daily life and vocation. Barna explains, “True Revolutionaries agree that being isolated from other believers—i.e., the Church [note the capital C]—is unbiblical. However, while they may not be integrated into a formal church organization, they are not isolated from the Church” (116). I believe that while due to local church deficiencies believers resort to alternative communities for nurturing, the future is best served by strengthening the local church and linking it up with the alternative communities. I concur with Bill Hybels’ affirmation of the traditional role of the local church. He says, “I believe that the local church is the hope of the world. I believe to the core of my being that local church leaders have the potential to be the most influential force on planet earth” (12). He also wrote, “The local church is the hope of the world and its future rests primarily in the hands of its leaders.” (27)

Both content and a community of people who know and accept each other are necessary for learning and relating (1 Cor. 7:15; Col. 3:15; Gal. 5:13; 1 Thess. 4:7; 2 Tim. 1:9) (Stevens 86, 60). The corporate nature of Christian formation can also be found in Ephesians 4:11-13, Romans 12:6-8, 1 Corinthians 12:1-10, and 1 Peter 4:11. The fellowship transcends sharing information to sharing lives (1 Thess. 2:8). The community provides encouragement (Heb. 10:25) and a frame of reference for development since individuals mature with respect to other members of the body (1 Cor. 12). The individual and the corporate dimensions of the Christian life must be viewed in balance. The two are important and work together:

[S]ince to be a person is to be in relationship with others, involvement in a small group of fellow Christians who are committed to us and to our journey together is indispensable to our spiritual and emotional growth. (Seamands 4)

Individuality is important for the wholeness of the corporate much as the corporate enriches the individual.

Christian formation for church work is viewed more seriously in congregational life than that for other work.

Formation for leadership is taken seriously for those who are seeking ordination. Unfortunately, formation other than for ordination is not taken as seriously in congregational life. I believe that God calls us into relationship, to be partners in creation throughout our lives and through all our actions and words within the church and in the world. This call is given to all people of God, not simply to a chosen few. (Johnson 2)

Johnson’s observation is that lay leaders in the church often operate under unclear expectations and accountability lines (17). Every call of God, whether for clergy or lay person, should be recognized and supported as part of “equipping the saints” of Christ’s church (3). A Christian community brings a faith perspective to the wisdom in education, business, science, and humanities (5, 6). Johnson views congregational life as a locus for learning, and supervision for personal enhancement of God’s call. Obed notes, “[T]he fellowship of brethren is also the platform for a believer’s meaningful spiritual growth toward maturity in Christ Jesus. No one grows spiritually in total isolation” (33).

I believe that the association with a non-church environment is also vital for an effective Christian formation process. A relationship with the world exposes the disciple to experiences and circumstances useful for spiritual shaping as well as the reality of the harvest field’s needs, and provides the opportunity for the disciple to practice what he/she is learning. Howard and William Hendricks argue that while ideally you want a mentor who is a believer, “it’s a mistake to think that only believers can make a substantial, positive impact on your life” (76). Howard benefitted from non Christians and believes they can instruct about positive traits and professional growth.

Churches should not feel threatened by the increase in the number of resourceful para church organizations that meet market place ministry development needs that the church may not be fulfilling. Specialized Christian formation for secular vocations requires a wider platform. The churches can start market place ministries that cooperate with the secular outreaches. Adsit argues that a disciple needs contact with more than one other believer (15). One person alone is more likely to pass on his or her weaknesses. Ideally, however, church members should have facilitators who personally walk with them to nurture their growth in Christ. In addition, each should be a member of a small group of believers for teaching, fellowship, and caring.

REFERENCES

Adsit, Christopher B. Personal Discipleship: A Step by Step Guide for Leading a Christian from New Birth to Maturity. San Bernardino, CA: Here’s Life, 1988.

Barna, George. Leaders on Leadership: Wisdom, Advise, and Encouragement on the Art of Leading God’s People. Ventura, CA: Regal Books, 1997.

Hendricks, Howard, and William Hendricks. As Iron Sharpens Iron: Building Character in a Mentoring Relationship. Chicago, IL: Moody, 1995.

Hybels, Bill. Courageous Leadership. Grand Rapids, Mi: Zondervan, 2002.

Jenkins, Philip. The Next Christendom: The Coming of Global Christianity. New York: Oxford UP, 2002.

Johnson, Abigail. Shaping Spiritual Leaders: Supervision and Formation in Congregations. Herndon, VA: The Alban Institute, 2007.

Seamands, Stephen. Ministry in the Image of God: The Trinitarian Shape of Christian Service. Downers Grove, IL: InterVarsity, 2005.

Stevens, Paul R. The Other Six Days: Vocation, Work, and Ministry in Biblical Perspective. Grand Rapids, MI: Eerdmans, 1999.

Wilson, Carl. With Christ in the School of Disciple Building. Grand Rapids, MI: Zondervan, 1976.

Christian Formation Principles from Christ’s Ministry

Christian Formation Principles from Christ’s Ministry

This section presents Christ’s model of Christian formation. The Christian formation process he modeled was designed to effect obedience and transformation of lives. Based on Scripture, it depends on the Holy Spirit and prayer, is relationship oriented, and works best in the context of a community of believers. Christ’s ministry provides principles and a pattern for Christian formation. Robert E. Coleman shows how Christ facilitated the spiritual development of his twelve selected followers (Master Plan of Evangelism.). The following are among the important principles for a facilitator to know.

Selection and envisioning. Jesus called the disciples into a small group, clarified why he was calling them, and what they would become. The terms and outcome of the relationship were clear from the start. Development of leaders for public office will not happen fortuitously without intent for it and commitment to it (Matt.4:19; 3:19; Mark 3:13-19) By selecting the twelve, Jesus established both the disciples’ and his own commitment to the process of Christian formation (Acts 20:31; Col. 1:28-29). He took great care and depended on God for his choice as shown by his praying all night (Luke 6:12-13). “It is much easier to ask a man to come with you than to ask him to leave if you learn much to your chagrin and sorrow, that you have chosen the wrong man”(Eims 29).

Coaching how to serve in a team. “Jesus appointed the twelve designating them apostles that they might be with him” [emphasis mine] (Mark 3:14). Their presence in his daily activity was so that they could learn from watching what he did and how he did it. They would also get to hear what he said, what he taught, and how he taught it. He did this with humility as demonstrated by washing their feet (John 13:1-5). They also learned to work together in a team of diverse personalities and backgrounds. Jesus sent the twelve disciples in twos (Mark 6:7-12). When he delegated this particular exercise to them he gave very clear instruction on what they should take and how they should dress for the journey. When they returned they gave an account.

Instruction. Jesus instructed his followers using different methods, for example, parables, proverbs, and other figures of speech (Matt. 5-7). He instructed them in the areas of attitudes they had towards the world, the fulfillment of the law, giving to the needy, and prayer. They followed the Old Testament pattern of teaching:

The overall picture we get from the Old Testament is not one where spiritual training is relegated to one compartment of family or congregational life. Everyday was an opportunity to teach and every situation a classroom. (Koessler 165)

He taught them incrementally beginning from what they already knew.

Succession and multiplication. Jesus did not only give the Great Commission, but during his ministry on earth he demonstrated how to accomplish it through God’s love, power, and the strategy. When his time and task was finished (John 7:4), he handed the responsibility of leadership to the apostles whom he commissioned and released to continue the work of teaching and developing others (Matt. 28:18-20). The work did not die with him. Whatever Paul taught he wanted to be as transferable as possible so that it could be passed on to others (1 Thess.1:7, 8; 3:12; 2 Tim. 2:2).

Prayerfulness. Christian formation is cooperation with the work of the Holy Spirit to transform lives. Jesus did not do much public ministry until he was filled with the Holy Spirit (Luke 3:22). Jesus depended on God as evidenced by how he prayed often for a powerful ministry. The way the gospel is shared determines the kind of disciples that are produced.

Christian Formation Phases

Varied models of Christian formation witness the emergence of common elements that can lead to discerning a generic model to be adapted to the area of public leadership.

Christian formation is a journey from new birth to maturity. Individual believers and communities must never stop learning and growing to be more Christlike. The doctrine of salvation, particularly the notions of calling and the transformative process of sanctification, are important to understand. Christian formation is about being transformed into the image of Christ and following after Christ. (Rom. 8:29). Literature summarizes the Christian formation process (e.g., Odgen, Obed, Adsit, Watson) into four phases that follow each other. These include sharing Christ, incorporating new believers into the church community, teaching, caring for new believers so that they grow in their faith (Acts 2:42-47), training, and equipping growing believers so that they can serve in the church and the community; then finally, releasing them to pursue God’s call while continuing to provide ongoing support.

By Kurai Chitima

Figure 2.3. The main Christian formation phases evident in literature.

           

The process facilitates the progressive growth of a believer from being a new disciple (justification) through winning and incorporation, to being a growing disciple (sanctification) through care and teaching, to being a maturing disciple (service) through training and equipping. The formation process is not linear, but requires a main thrust and dominant activity throughout which the facilitator needs to give attention. The activities of each component, for example, caring, teaching, and involvement in ministry, happens in all phases. Being a disciple is a lifelong process in which one can become a maturing disciple but cannot graduate from being a learner.

Three literature sources (Obed; Adsit; Anderson) contribute to the identified phases and their requisites. The process of Christian formation involves teaching basic doctrines, disciplines, character qualities, and ministry issues. McIntosh describes the Christian formation process as finding, keeping, and building new believers. He states that “life giving churches make disciples by finding the lost, folding them into the body, and building them up in the faith” (62). These three aspects correspond to the summary (see Figure 2.3) with building including what happens from caring and teaching to active service. Keeping is also referred to as enfolding and embracing; assimilating, or bonding, and is helping new converts become responsible members of the community of believers. Keeping was so important to God that Jesus, in John 17, accounts for it when he says, “I kept all you gave except …” As already alluded to in Acts, new believers were added to their number (Acts 2:41; Rom. 6:3-11). Bonding is uniting with, and primary bonding is to Jesus. Relationships in a community of believers are vital for spiritual growth. Acts 2:42, 47 states the community was devoted to fellowship and the Lord added to their number. Bonding new believers to a local church is the basis for a new way of life (Rom. 6:3-7; Col. 2:8-15; 1 John 1:1-3).

Obed (334-35) identifies three Christian formation stages. The first two are deliberately carried out within the local church and the third is left for the disciples in compliance with God’s will for them.

Level of ascertaining new birth (Acts 3:19-20). At this level the facilitator ensures that the disciple has received Christ’s redemptive offer and lay for him/her a good foundation for growth in Christlike character. Elementary principles such as are given in Hebrews 6:1-2—repentance from dead works, faith in God, doctrine of baptisms (water, Holy Spirit, suffering), laying on of hands, resurrection of the dead, and eternal judgment are included. First steps for scriptural growth as found in Acts 2:42-47 are also contained in these principles. Jesus laid a foundation for his followers in Matthew 5-7. Obed suggests the need for immunization against the hazards of culture or personality peculiar to a disciple that threaten their health and growth if not addressed (e.g., Titus 1:16).

Level of acknowledgeable Christlikeness. At this level, the foundation laid in the nature of the life of a believer is consolidated and the focus is on the acquisition of demonstrable skills for doing God’s work. Scriptures that guide topics to be covered are 2 Peter 1:5-7, Hebrews 5:14, and Mark 3:14. Topics covered include the cost of Christian formation, gifts and calling, leadership empowerment, understanding and exercising spiritual rights and dominion, and kingdom change agency that prepares believers for roles as effective change agents in the “marketplace.” What is done at this level takes the disciple to full age maturity. Features of spiritual maturity include those found in Ephesians 4:13-16.

Level of full age maturity. At this level the believer is established in Christ, equipped for ministry, and has reached a stage of “heightened righteous self drive and a Christ focused self monitoring life style” (Obed 58). Believers at this stage set their hearts on the pursuit of higher goals. They are reliable to take care of themselves spiritually, to grow more independently, and are expected to “express themselves as true believer-change-agents anywhere they are found” (Obed 336). For Jesus Christ’s disciples, this growth came after his resurrection (Mark 16:15-18). This level is when the disciples are released (Acts 1:7-8).

Adsit (9) concurs with Koesler (75) who makes the following assertion:

Spiritual growth is progressive. It moves from infancy to adulthood. We shouldn’t be too surprised, then, to find a range of spiritual levels in the church. The church’s strategy for Christian formation must take this into account by providing a range of opportunities for believers at every level of development. (see also Heb. 5:12-14, 6:1-2)

Adsit effectively uses in detail the allegory of a child’s growth to maturity to illustrate the stages of a disciple’s spiritual growth and how his relationship with the facilitator ought to change as growth takes place.

Baby-child stage. Adsit identifies the main needs of a baby to be protection, love, and basic knowledge. A baby has an appetite for learning and doing. The need of a child is for consistent, strong guidance. At child stage, motivation has slowed down. A stronger hand is needed to ensure discipline and accountability. Children need attention and example. They need to be taught basic fundamentals for surviving and growing as a child of God in a fallen world. They need to know that certain behaviors are desirable and others are undesirable. Lay a firm foundation for a lifetime of service.

Adolescence stage. At this stage the disciple is zealously asking questions about life and learning to manage peer pressure. They are finding their own identity and making more decisions. They need role models that teach of family life and life in general (Tit. 2:4). Their main needs are strength, experience, and responsibility. They should have room to practice life lessons and experience an increased responsibility load lest he/she remain a baby. Responsibility will give wisdom, experience, and a sense of fulfillment.

Adult stage. Adsit emphasizes that this level is for putting into practice what was learned. At this stage individuals have grown up enough to protect and provide for themselves. Disciples now know that the strongest line of dependence is upon the Lord rather than people. They love the Lord deeply. They are independent but also interdependent in fellowship with others. They have become nurturer and cherisher of spiritual babies: nourisher, protector, provider, interceder, teacher, discipliner, encourager, advisor, and upholder of others. Their main need is self-discipline and leadership. They need a mentor or adult facilitator to encourage them; otherwise, the tendency is to retreat to being uninvolved (Heb. 10:24). This view balances Obed’s opinion that says the full age maturity disciple has heightened self motivation to look after themselves, grow, and be spiritually productive.

Anderson presents three levels of conflict and growth in Christian formation (230-32). In his book on Christian formation and counseling he identifies the conflict issues that must be resolved (counseling) and the growth that results (Christian formation) in each phase when the struggles are resolved. He examines the levels in light of five dimensions of application, namely spiritual, emotional, rational, volitional, and relational.

Level of understanding foundational issues. At this level the main issue is understanding one’s identity in Christ (Col. 2:10). The conflict areas are the lack of assurance of salvation, a darkened understanding, fear, rebellion, and rejection. They grow to know they are God’s children, to have a renewed mind, freedom from fear, to be submissive to God, and to know they are accepted. Understanding of God plus right relationship to him equals mental and spiritual health, knowledge of God and new identity. If the enemy can keep them from knowing their new identity then he will keep them from their inheritance in Christ (232).

Level of addressing maturity issues. At this level the aim is to build up maturity in Christ (Col. 2:7). Areas of conflict are walking in the flesh, having a wrong life philosophy, anger, anxiety, lack of self control, and inability to forgive. They grow in walking in the spirit, correctly handling God’s word and embracing his world view, joy, peace, patience, and self control.

Level of addressing daily walk and work issues (Col. 2:6). The areas of conflict are insensitivity to the leading of the Spirit (Heb. 5:11-14), pride, discouragement, lack of discipline, and selfishness. The goal is to “help believers to function as believers in their homes, on their jobs and in society, [encouraging the] [p]roper exercise of spiritual gifts, talents and intellect in serving others and being a positive witness in the world” (author? 238). The growth at this level produces the ability to be led by the Holy Spirit, capacity for every good work, contentment, discipline, and brotherly love.

REFERENCES

Adsit, Christopher B. Personal Discipleship: A Step by Step Guide for Leading a Christian from New Birth to Maturity. San Bernardino, CA: Here’s Life, 1988.

Anderson, Neil T. Victory over the Darkness: Realizing the Power of Your Identity in Christ. Ventura, CA: Regal, 1990.

Coleman, Robert E. The Master Plan of Evangelism. Grand Rapids, MI.: Revel, 1993.

Eims, Leroy. The Lost Art of Discipleship. Grand Rapids, MI: Zondervan, 1978.

Koessler, John. True Discipleship: the Art of Following Jesus. Chicago: Moody, 2003.

McIntosh, Gary L. Biblical Church Growth: How You Can Work with God to Build a Faithful Church. Grand Rapids, MI: Baker, 2003.

Obed, Uzodinma. Transformational Discipleship and the 21^st Century Church. ADM Ibadan, Nigeria: Media Publications, 2008.

Ogden, Creg. Discipleship Essentials: A Guide to Building Your Life in Christ. Downers Grove, IL: InterVarsity, 1998.