Intentional discipleship

This essay was published in the February 2019 issue of North Coast Anglican which will be available in churches across the Diocese of Grafton this morning.

 

In the liturgical afterglow of Advent and Christmas with all those special services and all that wonderful music, we pause and catch our breath.

The season of Epiphany—like its more rigorous cousin, Lent—invites us to reflect on the many ways that we encounter the God who reaches out to us and then to fashion our response to Emmanuel, God with us.

We are invited into intentional discipleship, as distinct from an inherited religious identity.

Discipleship is a word that is closely associated with Jesus and the responses people made to him on the other side of Calvary, before the Easter triumph transformed their views of his significance.

To my surprise when doing a recent word study in preparation for one of the Dean’s Forums at the Cathedral, I discovered that this is not a word ever used by Paul. It is a term only found in the four NT gospels and in the Acts of the Apostles, written originally as part two of the Gospel of Luke.

The difference between the Gospels and the Epistles is stark.

MAQETES in NT

So to be a disciple is to be someone with an intentional relationship with Jesus.

To have beliefs and opinions about Jesus is not the essence of discipleship, even though disciples will have beliefs and opinions that matter deeply to us.

An intentional relationship with Jesus?

That would be a continuous Epiphany experience as we discover more and more about God’s loving and compassionate purposes for the universe, including our own selves.

That would be a lifelong commitment to shape our lives around the beliefs and practices that mattered to Jesus.

That would be to engage in compassionate action to bring the effective reign of God into the lived experience of our families, friends and local communities.

An intentional relationship with Jesus is going to be about practice (what we do and how we treat people) more than with ideas (what we believe and how we explain our faith to others).

As the practical Christian wisdom found in the Letter of James puts it: “Show me your faith apart from your works, and I by my works will show you my faith.” (James 2:18)

As Anglicans, we are blessed with a rich heritage of spiritual practices that can be embraced as we commit to intentional discipleship. Some of them (like Baptism) are a once in a lifetime event, while others are practices that we can use regularly in our own spiritual disciplines.

Gathering with other believers for the Lord’s Supper is perhaps the first and greatest spiritual discipline for anyone who is serious about intentional discipleship. We need to ensure that our weekly Eucharistic gatherings are engaging and transformative, and not simply a case of going through the motions. What we celebrate in the Eucharist is the saving presence of God in Jesus and among us. Our liturgies should express that dynamic reality.

Prayer is at the heart of intentional discipleship. At its most basic level, this means we cultivate mindfulness: we are attentive to the presence of Christ within us, in others, and around us. Our personal and collective rituals can help us develop and sustain our mindfulness, and from that will flow a deeper experience of prayer in all its forms: contemplation, thanksgiving, protest, and intercession.

Deep engagement with the Scriptures is another of the core spiritual disciplines for anyone who is serious about intentional discipleship. The church already offers many patterns for daily and weekly attention to Scripture, and there is no shortage of Bible reading plans online and in your local Christian bookstore. As the fitness gear retailers constantly remind us: just do it.

Eucharist, prayer and Bible reading are the big three spiritual disciplines for intentional discipleship, but there are many more. These include cell groups, compassionate action for justice and environmental stewardship, fasting, labyrinth, pilgrimage, preparing a rule of life, sacrificial distribution of our own resources for mission, spiritual direction, and volunteering our time for church and community projects.

Which of these spiritual disciplines we embrace depends on our circumstances and perhaps our personalities, but the call to intentional discipleship is universal.

Imagine the transformation in our mission as a Diocese and in the communities we serve if every North Coast Anglican was actively engaged in intentional discipleship.

 

 

Additional note: A video of the Dean presenting a session on intentional discipleship as part of the My Faith My Life My Church program at Grafton Cathedral is available on the Cathedral website

 

About gregoryjenks

Anglican priest and religion scholar. Senior Lecturer in the School of Theology at Charles Sturt University. Dean, Cathedral Church of Christ the King, Grafton and Rector of the Anglican Parish of Grafton. Formerly Dean at St George's College, Jerusalem. The opinions expressed in my publications, including my blog posts, are my own and do not necessarily reflect the views and opinions of the Diocese of Grafton nor Christ Church​ Cathedral in Grafton.
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3 Responses to Intentional discipleship

  1. Sue Emeleus says:

    Dear Greg, I enjoy what you write and will be leading a discussion with St Luke’s Mosman on 13th Feb on J*esus then and Jesus now. *I’ve never read a comment from any theologian about how Jesus and his disciples wandered around to villages and stayed overnight with different people. However would a woman feed and offer accommodation to 12 men? I presume that even if someone went on ahead, he might find it hard to arrange for someone to feed and house a group such as that! Have you written about that in any of your books? Just wondering! Blessings (Rev Dr) Sue Emeleus.

    • gregoryjenks says:

      What a fascinating question, Sue. Wow. I have not really thought about that specific point, but the following comments might help us to imagine a solution:

      (1) We need to set aside our model of individual households comprising not much more than a nuclear family, a couple without kids, or even a solitary woman keeping house on her own.

      (2) In a 1C Palestinians village such as Capernaum, or Bethsaida, or Chorazin or Nazareth some of the major food production and preparation facilities will have been shared village resources rather than privately owned by insular households.

      (3) The physical structures of domestic buildings was more communal than our detached style of homes: (i) In a more affluent area, we find courtyard houses with an open space for household tasks such as weaving or repairing nets, while a section of the building was a one or two storey building, and there was also an enclosed kitchen. This is well demonstrated in some of the houses we have excavated at Bethsaida. (ii) In a less affluent area such as Capernaum, we find much smaller family homes clustered around a shared courtyard area. These buildings seem to have been two storeys (or at least to have a flat roof for storage and drying produce) as we have some surviving steps that once led to an upper level. In either case these domestic structures lent themselves to meals for larger or smaller groups, as well as al fresco sleeping under the stars.

      (4) Hospitality to visitors was an ancient social code, with honor and shame attached.

      (5) The tradition of the feeding of the multitude might suggest that the groups which gathered around Jesus sometimes experienced spontaneous generosity and a resulting abundance that more than met their needs for sustenance. (Compare the oversupply of food at most contemporary “bring a plate” events.)

      (6) The group of persons travelling with Jesus was actually larger and more diverse than a dozen blokes. It seems to have included other males beyond the Twelve (at one stage Luke mentions 72 disciples sent out on mission), as well as women—some of them quite wealthy and seemingly assisting with the project expenses.

      (7) The surviving post-Easter Jesus community traditions known to scholars as the Q Gospel seems to preserve of a memory of the early Galilean followers of Jesus continuing to practice his itinerant ministry of preaching and healing in return for food and lodging.

      (8) Compare also the Didache which is dealing with abuses of this same post-Jesus tradition of itinerant prophets coming to a community and calling for a feast to be held.

      These considerations do not give me a final and coherent model, but they are suggestive of real-world dynamics in the social context of 1C Palestinian villages which suggest that such events were not impracticable.

      What do you think?

      Greg

  2. Sue Emeleus says:

    Thanks Greg, that is a beginning and I’ll go on thinking about it. Times were so different!. Sue

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