The Beauty of the Covenant Community

You Don't Know It Until It Is Gone:

The pandemic of COVID-19 has brought to light the unique grace God employs to His people through the gathering of the saints. Contrary to what the emergent-church at the turn of the 21st century sought to unravel, covenantal gatherings are not merely societal constructs for communal pandering. Rather, the assembly of saints embark upon supernatural blessings administered through ordinary means which is constituted amid divine revelation. Meaning, current sufferings affirm the necessity to gather which is designed to bless the people of God amid their missional engagement in redeeming the world through the proclamation of the Gospel. To this end, the spiritual longing and significance of the local church can be ascertained with a new much needed appreciation. Thus, corporate worship is not merely randomized persons singing songs in a concert-like atmosphere. Nor is the preaching of the Word consolidated toward Ted Talk forums. All of these conventions, though phenomenologically mundane, carry spiritual qualities.

Thus, corporate worship is not merely randomized persons singing songs in a concert-like atmosphere. Nor is the preaching of the Word consolidated toward Ted Talk forums. All of these conventions, though phenomenologically mundane, carry spiritual qualities.

Profundity Amid Simplicity:

Therefore, as the pandemic strips us from consistently gathering, the church is afforded a rich perspective on the necessity to assemble as a covenantal community. I emphasize "covenant" because our assemblies are not merely generic social gatherings (cf. Acts 19: 32, 39, 41; Gk. ekklesia). Rather they are specific peoples--the church (cf. Matt. 16:18; Heb. 12:18-24; Gk. ekklesia)--uniting for a peculiar cause.

Administering Grace. In the epistle to Rome, Paul alludes to the notion of a unique and peculiar blessing that is administered through the physical gathering of the local assembly (Rom. 1:9-15). Paul is eager to "impart to you some spiritual gift to strengthen you" (Rom. 1:11). This endeavor, though, is not merely a one sided affair presuming upon the apostolic office (though the office itself should be honored). Rather, the grace imparted has a dualistic telos. Meaning, Paul asserts that "we may be mutually encouraged" (Rom. 1:12, italics mine). Thus, there is a two way street in encouraging one another communally as the people of God.

Therefore, the apostle acknowledges the unique grace that is employed amid the body of believers which can not be ascertained through any other agency. He returns to this argument in saying, "I know that when I come to you I will come in the fullness of the blessing of Christ" (Rom. 15:29). It is the people of God that is the "pillar and buttress of the truth" (1 Tim. 3:15b, italics mine) and, therefore, is called to hold and steward the Gospel (cf. Matt. 28:18-20; Acts 1:8). And yet it is this Gospel that strengthens the covenantal community which Paul is so eager to proclaim upon his arrival (Rom. 1:15). Simply put, it is the church communally that embodies the truth and appropriates its glories toward the covenantal members and beyond. Thus, the gathering authorizes spiritual blessings that are distinct from any other means of grace appointed to the people of God by the Lord Jesus Himself.

It is the people of God that is the "pillar and buttress of the truth" (1 Tim. 3:15b) and, therefore, is called to hold and steward the Gospel (cf. Matt. 28:18-20; Acts 1:8). 

Administering Truth. By the sealing of the Spirit, the church has been marked with gifts which are given to build up the body for the heralding of the Gospel (Eph. 4:1-10; cf. Gal. 3:1-3). Thus, it is the people of God that have been empowered and, furthermore, designed to administer spiritual vitality. To this end, God has given "the apostles, the prophets, the evangelists, the shepherds and teachers, to equip the saints for the work of ministry, for building up the body of Christ" (Eph. 4:11-12).

Consequently, the church embodies spiritual currency through the indwelling presence of the Spirit to build and mature herself toward Gospel fidelity (Eph. 4:16). Thus, the Apostle Paul asserts that the church being "joined together, grows into a holy temple of the Lord" (Eph. 2:21). Meaning, it is through covenantal unity that the Spirit works for the good of His people and the glory of the triune God. Temple sensibilities, which imply Spirit indwelling, are not meant to be drawn upon individualistic boundaries, but rather is rightly understood amid communal realities (cf. Jn. 2:13-22; 1 Cor. 3:16-17). To neglect, then, the corporate gathering of the saints is to forfeit the divine agency for spiritual growth.

Being the Church is Being Covenantally Together:

The corporate gathering of the saints, then, is a means of grace that the Lord has given to the church in order to sanctify her. Not only are we baptized unto union with Christ, but through baptism we have been initiated into the covenantal community of saints. The longing that COVID-19 has revealed within the hearts of God's people is indicative of the teachings found within divine revelation. Henceforth, the author of Hebrews contends that we ought "not [neglect] to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near" (Heb. 10:25).

Thus, may our love for the church grow exponentially while, at the same time, our lives conform to the doctrinal truths we covet. 

Moving forward, it is imperative, then, to see the theological significance of the assembly of saints. Though much suffering has been endured through the COVID-19 pandemic, the positives that can be rendered from such catastrophic events is an appreciation for God's design in building up His church. Not only does it reform our conceptual framework, but bleeds into the functional expression of our daily living. Thus, may our love for the church grow exponentially while, at the same time, our lives conform to the doctrinal truths we covet. Soli Deo Gloria!
____________________________________________

McYoung Y. Yang (MDiv, The Southern Baptist Theological Seminary; ThM, Midwestern Baptist Theological Seminary)

He is the husband to Debbie Yang and the father to McCayden (11), McCoy (10), McColsen (8), and DeYoung (4).  He is one of the Teaching Pastors at Covenant City Church in St. Paul, MN which was planted in 2020. McYoung is continuing his doctoral studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Systematic Theology. His ambition is to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 

Domestic Violence within the Hmong Community, and the Response of the Church part 1

Fighting Words:

Silence is deafening as the epidemic of domestic violence within the Hmong community continues to permeate at an alarming rate. Stories of brutality and murder-suicide flood the narrative which becomes anecdotal to the instability of marriage and, foundationally, the family unit. Consequently, these conclusions bolster the lack of development within our respective ethnic perimeters, and hinders progress toward communal fidelity. The shame culture that undergirds the contextual framework of the Hmong perpetuates the pattern and allows for the grievous deeds to linger with limited resources and accountability. How does one address these devastating acts? What must the younger generations do to confront these travesties amid the hierarchal-cultural structure? How do we safeguard the next generation?

Stories of brutality and murder-suicide flood the narrative which becomes anecdotal to the instability of marriage and, fundamentally, the family unit.

Though awareness is necessary, lasting change cannot be sustained by sheer information. The deconstruction of cultural structures will not amount to anything if there lacks a reconstructing ideal to substantiate transformation. As the people of the Hmong continue to assimilate toward the host culture, the embrace of individualism as well as a relativistic moral grid becomes detrimental to the fundamental search for change.

The Church—the Pillar and Buttress of Truth:

As the third and fourth generation moves toward individualism, how the church reconfigures the notion and significance of community will pay dividends in combating against the epidemic of domestic violence. Meaning, the establishment of the church—God’s covenantal people—has a grand opportunity to counteract the perversion that has infiltrated the institution of marriage (cf. Gen. 2:24; Prov. 31:10; Mk. 10:9; Rom. 12:10; Eph. 5:25-33).1 The heralding of the Gospel not only brings about a salvific appeal (one that should not be minimized), but, also, inaugurates new affections which transforms worldviews to temper perverse behavioral trends (cf. Rom. 1:5; 14:17; Eph. 4:1-2; 1 Jn. 3:8; Rev. 3:4-5).2 The church, then, is not merely called toward sheer activism, but rather intentional engagement in discipling nations toward joyful obedience in Christ Jesus.

Discipling. What is needed amid such destructive times is not something new per se, but a grasp toward the divine mandate given to the church to make disciples (Matt. 28:18-20). The heralding of the Gospel, then, unites sin-ridden and guilt-laden rebels to the grace of Christ by the power of the Holy Spirit. Meaning, the fuel for change is grounded, fundamentally, in the victory of Christ through the cross. Thus, the means to pursue and obtain transformation is mounted upon the crucifixion of our old domestically violent self who has been raised to new life through the resurrection (cf. Rom. 6:1-14). 

Therefore, discipleship is lovingly assisting persons toward Gospel saturated affections which are tethered to the renewing of the mind through the Word (cf. Rom. 12:2).

Therefore, discipleship is lovingly assisting persons toward Gospel saturated affections which are tethered to the renewing of the mind through the Word (cf. Rom. 12:2).3 Meaning, the fundamental thrust of discipling is to "[teach] them to observe all that I have commanded you" (Matt. 28:20a). This presupposes that our natural disposition—depraved and perverse creatures—are desperately in need of realignment. Realignment, in turn, assumes that the Creator God has designed the world to function and operate in accords with His created intent. Discipling, then, encompasses a redefinition of reality and the re-invigoration of heart-passions toward concepts like marriage and the complementary nature of roles as husbands and wives.4 

Modeling the Mystery of Marriage. The household codes found within the epistle to the Ephesians is birthed out of a pure gaze into the Gospel of Jesus Christ (cf. Eph. 5:22-6:9). Thus, the clear perspective on the kingdom will have an overwhelming impact upon the function and purpose of marriage in the life of believers (cf. Eph. 5:32). 

Thus, the clear perspective on the kingdom will have an overwhelming impact upon the function and purpose of marriage in the life of believers (cf. Eph. 5:32).

Moreover, the Gospel shapes how the regenerate believer will "walk" in the midst of a broken and crooked generation (cf. Eph. 2:2, 10; 4:1, 17; 5:2, 8, 15). Concurrently, the church is called to live together in such a way as to safeguard against such perversions. The Apostle charges, "Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members (mele) one of another" (Eph. 4:25). The Greek term mele which can be translated as member or limbs from a body, speaks to the covenantal body that Paul associates with as the people of God (cf. 1 Cor. 12:12-31). 

The Little Things Make a Big Difference:

Though it is vital for the church to take notice of the rise in domestic violence, it will not suffice to merely make mention of such phenomenons. She is not called to engage in mere activism. To truly combat against the travesties of broken marriages, the church must take serious its biblical mandate in discipling young men and women to walk in the truth and vitality of the Gospel message. May our local church communities be lighthouses for young men and women to be nourished, challenged, and supported in the endeavor to live holy lives for the glory of God. Furthermore, the community of saints are not left to their own faculties in pursuing the mortification of sin. Rather, she has been sealed with the presence of Yahweh to combat against the dark forces of evil (cf. Eph. 1:13-14).5 Through the in-breaking of the Holy Spirit, the church has been granted kingdom-resources to engage in the decaying war against sin. Let us, then, stand in the Gospel "[for] we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Eph. 6:12). Moreover, let the church embrace with joyful obedience the discipling of all nations for the good of His people and the glory of His Name. Soli Deo Gloria!

____________________________________________
*footnotes

1. Dever rightly contends that the covenantal people of God, the church, "is a local collection of people committed to Christ, to regularly assemble and have His Word preached and obeyed, including Christ's commands to baptize and to celebrate the Lord's Supper." Therefore, the covenantal commitment to one another is fundamently built upon walking in the Gospel according to the apostolic witness of the New Testament. This, then, is the grounds for biblical accountability amid the institutional framing of the local church. See Mark Dever, Nine Marks of a Healthy Church, 3rd ed. (Wheaton, IL: Crossway, 2013), 157. See also Jonathan Leeman, Church Membership: How the World Knows Who Represents Jesus (Wheaton, IL: Crossway, 2012), 49-66.

2. Michael Lawrence, Conversion: How God Creates A People (Wheaton, IL: Crossway, 2017), 17-30.

3. Mark Dever, Discipling: How to Help Others Follow Jesus (Wheaton, IL: Crossway, 2016), 32.

4. John Piper, "A Vision of Biblical Complementarity: Manhood and Womanhood Defined According to the Bible," Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism, 2nd ed. (Wheaton, IL: Crossway, 2006), 31-59. See also Scott, Stuart. The Exemplary Husband: A Biblical Perspective, Revised Edition. Bemidji, MN: Focus Publishing, 2002. 

5. See Packer, J. I. Keep in Step with the Spirit: Finding Fullness in Our Walk with God. 2nd edition. Grand Rapids, MI: Baker Books, 2005. 
____________________________________________

McYoung Y. Yang (MDiv, The Southern Baptist Theological Seminary; ThM, Midwestern Baptist Theological Seminary)

He is the husband to Debbie Yang and the father to McCayden (11), McCoy (10), McColsen (8), and DeYoung (4).  He is one of the Teaching Pastors at Covenant City Church in St. Paul, MN which was planted in 2020. McYoung is continuing his doctoral studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Systematic Theology. His ambition is to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 

Word-Act Revelation

Check Your Assumptions: 

The ripple effect of Andy Stanley's claim on the foundation of the Christian faith as being based primarily upon an event—the resurrection—over and against divine revelation has brought about intense debate amidst the evangelical world. Many have pushed back against the mega-church pastor and have sought for a retraction of sorts from what some would assume a dubious claim. Though my aim in this blog is not to give a final nor authoritative analysis, I do want to add to the conversation elements that I, personally, have not yet seen nor heard articulated. This, in hope, would further instruct the church and her saints to think critically and, more importantly, biblically about these essential matters. Doctrinal safeguarding not only protects against error, but fuels the rigor and vitality of the church's evangelistic endeavor.

Doctrinal safeguarding not only protects against error, but fuels the rigor and vitality of the church's evangelistic endeavor.

The tension that I feel in listening to Stanley's initial premise is cemented upon the false polarity he establishes between event (resurrection) and revelation (Scripture). Within his construct he sees the miraculous event of the resurrection—and indeed it is miraculous—as a surer foundation than the covenantal establishment of the Scriptures (and I am intentionally describing the giving of the Scriptures as covenantal). Again, the fallacy arises when he pins these two glorious claims over and against each other, when in reality they go hand and hand. My aim, then, is to argue that the nature of God's self-disclosure is intrinsically based upon what Peter J. Gentry and Stephen J. Wellum call the Word-Act Revelation.1  Meaning, the cross and resurrection of Christ and the interpretation of that event found within Scripture are not two isolated realities, but rather the cohesive means given by God to comprehend His work within redemptive history.

No Stone Unturned: 

When discussing the nature of how God reveals Himself to finite creatures it is imperative to see that He works within the confines of creation.  He does not leave His self-disclosure to the interpretation of fallible human beings, but rather He "[carries them] along by the Holy Spirit" (2 Pet. 1:21b). Humanity does not come to know God, on the one hand, through mere supernatural intuition nor on the other hand through mere intellectualism. Rather, the God of the universe condescends down and engages in the tapestry of creation. He engages through mighty acts! So in this sense, yes, to the resurrection of Christ. But the event is not an isolated communicative tool in God's divine revelation. What comes alongside the act itself is the apostolic interpretation—the New Testament documents—which renders a clear understanding of the event. Therefore, God's communicative pattern within the progression of divine revelation is well within the Word-Act formula. This is defined, by Gentry and Wellum, as Scripture being "God's own authoritative interpretation of His redemptive acts through the agency of human authors."2 Three layers are necessary to unpack.

He engages through mighty acts!

Revelation through Act:

Simply put, God does not wield down a golden book from heaven—as Mormonism would conclude—nor does He confine His mysteries to sheer mystical enlightenment like Gnosticism. Rather in the economy of redemption the Lord God acts! He acts in order to reveal Himself. He makes known His ways by intervening in the affairs of His people for the glory and wonder of His Name. Gentry and Wellum concede that "God has disclosed Himself in history through His mighty acts, what we often identify as special revelation, in contrast to God's revelation in the natural world."3 It is right, then, to say that the event of the resurrection is foundational to the faith. Yet in reality there is more!

Revelation through Interpretation:

Yet when God engages in His mighty acts He does not leave them to human speculation nor to mere historiography, to be interpreted by humanistic purposes. Rather, God accompanies His mighty acts with clear divine revelation as to convey, or rather interpret, His intended goal. He has made known—through the Scriptures primarily in Christ—"the mystery of His will, according to His purpose, which He set forth in Christ as a plan for the fullness of time, to unite all things in Him, things in heaven and things on earth" (Eph. 1:9-10). Gentry and Wellum further instruct that "[word] and act always accompany each other. Furthermore, just as redemption is historically successive, so also is revelation, for God's revelatory word interprets God's redemptive acts."4 Simply put, God did not leave the cross and resurrection to the interpretation of the church, but rather came alongside her through the apostolic agency to ensure a divine and redemptive understanding of God's intervening work through the Son. The word/act formula is not meant to be isolated realities, but rather a complementary whole. The mighty act itself is dependent upon the interpretation that will proceed from it.

Simply put, God did not leave the cross and resurrection to the interpretation of the church, but rather came alongside her through the apostolic witness to ensure a divine and redemptive understanding of God's intervening work through the Son.

Revelation Documented: 

The Scriptures, then, become the church's covenantal document which informs, reminds, and instructs her of God's salvific work—the cross and resurrection. It becomes a historical monograph of God's covenantal engagement, but moves beyond sheer historical collections to relational fidelity conveying the basis for filial loyalty and martial commitment.  Gentry and Wellum further articulate that 

"Scripture not only chronicles the activities of God's redemption of history, and it not only is a word that interprets God's redeeming acts, but it also is itself a product of God's own redemptive acts for the purpose of teaching, edifying, and instructing, and as such, it is fully authoritative and sufficient for our thinking and lives. Scripture is, as a written text in its final form, God's own divine interpretation, through human authors, of His own redemptive acts, which carries with it a true interpretation of His redemptive plan."5

A False and Dangerous Dichotomy:

The difficulty within this conversation, from the beginning, was cemented by a faulty premise that pinned two beautiful truths grounded in the Christian faith against one another—the resurrection of Jesus Christ and the authoritative Word of Scripture. Many mild mannered evangelicals were left to choose between two polarizing ideals not realizing that the structure itself was formulated upon a false representation. Instead of choosing one over the other the church can embrace both in Christ. Meaning, we can celebrate the victory that is anchored in the resurrection—the event—while simultaneously marveling in the mystery of His divine plan crystallized through Scripture—revelation. Death has lost its sting in the wake of Christ's redemptive work. Yet at the same time, the Scriptures need not be forfeited because it is through divine revelation where the church has been given access to know the purposes of the triune God.

____________________________________________
*footnotes

1. Peter J. Gentry and Stephen J. Wellum, Kingdom through Covenant: A Biblical-Theological Understanding of the Covenants, 2nd ed. (Wheaton, IL: Crossway, 2018), 114-115.

2. Ibid., 114.

3. Ibid.

4. Ibid.

5. Ibid., 115.
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband to Debbie Yang and the father to McCayden (10), McCoy (9), McColsen (7), and DeYoung (3).  He is currently serving as an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Systematic Theology. His hope is to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 

The Devil Made Me Do It!

Culpability:

The animistic/shamanistic vantage point, which is engrained into the fabric of the Hmong worldview, is the basis for much of what is hermeneutically construed by the first generation congregants, while simultaneously being familiarized amidst their second generation progeny.  On the bright side, the spiritual realm is an entry point, evangelistically, in establishing a Christian framework. The downfall, then, is linked to the erroneous ideology of a dualistic construct. Dualism, simply put, can be rendered as the eternal battle between good and evil; God representing all things good while Satan embodying the essence of evil. Both entities encompassing equal and competing existence.

The sin nature and mortification (putting sin to death) is no longer central through the Gospel, but rather demonic forces that must be chased off by shamanistic tactics.

This type of emphasis within the arena of Hmong Christianity builds a false narrative which minimizes the severity of sin while elevating—to the point of rivaling God Himself—the dominion of darkness. The sin nature and mortification (putting sin to death) is no longer central through the Gospel, but rather demonic forces that must be chased off by shamanistic tactics.  D. A. Carson rightfully presents a balanced notion in saying, "It is impossible to gain a deep grasp of what the cross achieves without plunging into a deep grasp of what sin is; conversely, to augment one's understanding of the cross is to augment one's understanding of sin."1 Amidst this demonic ridden narrative, responsibility becomes marginalized while false victimization fuels the pursuit for a fathom figure. The human dilemma is not seen as the depravity of the inner nature, but rather an evasive external force which moves beyond the materialistic fabric. 

Domain:

I am well aware that the dominion of sin and demonic activity are not mutually exclusive.  Yet it is imperative to see that there is a sequential flow to the natural progression of spiritual activity.  "It must also be said at the outset," according to Thomas R. Schreiner, "that the dominion of evil powers is precisely a result of sin."2 For the unregenerate (non-believer), they are imprisoned under the kingdom of darkness through the chains guilt and sin.  Through their depraved state, which expresses itself in unbelief, Satan has "blinded the minds of the unbelievers, to keep them from seeing the light of the Gospel of the glory of Christ, who is the image of God" (2 Cor. 4:4).  George Eldon Ladd contends, then, that

[Satanic influence] is not found in the fact that the "god of this age" has dragged good men down into the gutter of sin, or that strong young men and beautiful women have been thrown down into a sink of immorality and corruption. . . . Here is the root of evil: blindness, darkness, unbelief. The Biblical philosophy of sin makes ethical and moral evil secondary to religious evil. . . . All forms of wickedness ultimately grow out of the root of ungodliness. Sin is primarily religious and secondarily ethical. Man is God's creature and his primary responsibility is towards God. The root of sin is found in his refusal to acknowledge in grateful dependence the gifts and the goodness of God (Rom. 1:21), which are now imparted in Christ. Darkness is the assertion of independence rather than God dependence.3

For the regenerate (believer), however, spiritual oppression is palpable through habitual unrepentant sin.  Paul warns the believers by saying, "[for] those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit set their minds on the things of the Spirit" (Rom. 8:5).

Moral neutrality is a misconceived notion within the biblical framework in the fallenness of the world.

Therefore, in order to faithfully minister in a setting where sinful behavior is equated with demonic possession, one must synthesize the biblical data and build a theological framework which will allow for a proper rendering of the current climate. In light of the present developments, two points must be taken into consideration in order to understand the schematic formation between the sinful nature and demonic influences: (1) the kingdom of darkness and (2) the distinction between personification and personalization.4

Kingdom of Darkness:

The fundamental basis for the susceptibility to demonic possession— distinct from demonic influence—is rooted in our understanding of kingdom.  Moral neutrality is a misconceived notion within the biblical framework.  Jesus Himself presumed human depravity and, henceforth, inherent guilt.  Jesus clearly states, "Whoever believes in the Son has eternal life; whoever does not obey the Son shall not see life, but the wrath of God remains on him" (Jn. 3:36). Therefore, the undergirding reality within the scope of demonic activity is grounded in the notion that those who are under the headship of Adam, and henceforth under sin, are under the dominion of darkness.

The Apostle Paul affirms this notion when he says, "And you were dead in the trespasses and sins in which you once walked, following the course of this world, following the prince of the power of the air, the spirit that is now at work in the sons of disobedience—among whom we all once lived in the passions of our flesh, carrying out the desires of the body and the mind, and were by nature children of wrath, like the rest of mankind" (Eph. 2:1-3, italics mine). For Paul, the posture of disobedience is grafted within the reality of sinfulness which becomes the footstool for demonic activity.

For Paul, the posture of disobedience is grafted in the reality of sinfulness which is the footstool for demonic activity. 

The remedy, then, is salvation "from the domain of darkness and [transmission] . . . to the kingdom of His beloved Son" (Col. 1:13, italics mine). This is accomplished through the proclamation of the Gospel and the regenerative work of the Spirit in the hearts' of believers.  Ladd confers that "the very heart of our Lord's mission is the need of rescuing people from bondage to the satanic kingdom and of bringing them into the sphere of God's Kingdom."5 The body of saints, therefore, "are no longer a slave [to sin], but a son, and if a son, then an heir through God" (Gal. 4:7).  As sons, the community of believers are no longer under the dominion of Satan, but are adopted into the Kingdom of God. The church, according to Paul, has been "crucified with Him in order that the body of sin might be brought to nothing, so that we would no longer be enslaved to sin" (Rom. 6:6, italics mine). Simon Gathercole reiterates this notion by saying,

Christ's dying a death to sin refers to the climatic end to the power of sin that the cross brought about; we are then baptized into Christ (Rom. 6:3); therefore, we participate in that decisive end to the power of sin, and so have no possibility of being under its control any longer.6

The responsibility for sin, then, is not meant to be outsourced to the activity of demonic influence, but understood within the framework of innate sinful passions imprisoned through the domain of darkness.

Demonic Influence:

Though there is no theological warrant to assume that a genuine authentic believer could be demonically possessed (Mk. 3:27), a saint could potentially be influenced if she harbors any type of engagement with habitual unrepentant sin. This particular posture within the life of a believer may grant "the devil a foot hold" (Eph. 4:27 NIV). Direct disobedience to the commands of God has the potential to grieve or even quench the Holy Spirit (Eph. 4:30; 1 Thess. 5:19). This type of attitude can leave the saint vulnerable to the influence or attack of demonic forces.  Though the evil spirits do not have any jurisdiction in possessing the individual due to the transfer of kingdomly domains, they are still at work in hampering the spiritual progress of the saint (1 Pet. 5:8-9).

It would be appropriate, then, to assert that a proper way of understanding demonic engagement within the life of a regenerate believer would be to distinguish between the ideologies of personalization and personification. Those who would outsource their sinful inquiries to demonic domination would assume a type of personification.  This means that the evil spirit would manifest itself and engaged in the sinful activity outside the volition of the individual.  A rebuttal against this idea would assert that demonic force(s) would be able to overthrow the indwelling presence of the Holy Spirit as well as undo the motif of "kingdom transfer" in the proclamation of the Gospel (Col. 1:13).

Direct disobedience to the commands of God has the potential to grieve or even quench the Holy Spirit.

What would seem more plausible theologically would be the concept of personalization.  Moo presents forth a convincing construct by saying, "Paul attributes personal qualities to sin in order vividly to picture the power and devastating effects of human sin in the lives of human beings. He shows that individual acts of sin constitute a principle, or network, of sin that is so pervasive and dominant that the person's destiny is determined by those actions."7 Along the lines of Moo, what can be seen in the personalization of demonic influence is that the satanic minions are not manifesting themselves in a way as to force an individual to do what she does not want to do.  Rather the demonic influence are tempting the saint in accordance to her sinful pleasures and, thus, the believer has the volition and, therefore, is culpable to the sinful act itself. James, the half brother of our Lord, affirms this notion by saying, "But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death" (Jas. 1:14-15).

This would assume, then, that though demonic forces are tempting saints to engage in godless acts, the responsibility and reality of sin is still upon the individual who engages in the abominable deeds. The notion that sinful doings are outside the bounds and culpability of the individual, and that the responsibility can be outsourced to demonic domination would be to create a narrative that presumes moral neutrality and, henceforth, a sheer absolute innocence before God.

Freedom in Christ:

In light of the many genuine encounters of demon possessed individuals, the church must not veer away from the phenomena of sin and, hence, its only true remedy—the Gospel. The church must bring to surface the realism that exists in regards to the battle between the dominion of darkness and the Kingdom of Jesus Christ. It must be clear that "we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places" (Eph. 6:12). The only tool the church has—and ultimately needs—is the Gospel of Jesus Christ. The church must "not be ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16).

Anything outside the life, death, burial, and resurrection of our Lord is powerless to authorize, sustain, and/or fulfill.

To this end, it is imperative that the church grant the body of saints proper oversight.  Much of the bewilderment that has arisen from these types of circumstances is grounded in the affirmation of false conversions which causes a ripple effort toward further confusion, false assumptions, and faulty consultation.  No one is neglecting the reality of the spiritual realm.  What must be taken seriously, though, is the victory that the church has in Christ Jesus.  Anything outside the life, death, burial, and resurrection of our Lord is powerless to authorize, sustain, and/or fulfill.  Demonic possession and Satanic attacks are personal confrontation against the believer and their Savior.  Ladd rightly concludes that "[evil] has its root in personality. . . Yet evil is not a disorganized, chaotic conflict of powers, as in animism, but is under the direction of a single will whose purpose it is to frustrate the will of God. . . Our purpose is primarily to show that the theology of the Kingdom of God is essentially one of conflict and conquest over the kingdom of Satan."8
____________________________________________
*footnotes

1. D. A. Carson, "Sin's Contemporary Significance," Fallen: A Theology of Sin, ed. Christopher W. Morgan and Robert A. Peterson (Wheaton: Crossway, 2013), 22.

2. Thomas R. Schreiner, Paul: Apostle of God's Glory in Christ (Downers Grove: IVP, 2001), 233.

3. George Eldon Ladd, The Gospel of the Kingdom: Scriptural Studies in the Kingdom of God (Grand Rapids: William B. Eerdmans Publishing Company, 1959), 30-31.

4. Douglas J. Moo, "Sin in Paul," Fallen: A Theology of Sin, ed. Christopher W. Morgan and Robert A. Peterson (Wheaton: Crossway, 2013), 111. 

5. George Eldon Ladd, A Theology of the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1993), 50. 

6. Simon Gathercole, "The Gospel of Paul and the Kingdom," God's Power to Save: One Gospel for a Complex World?, ed. Chris Green (Leicester: Inter-Varsity Press, 2006), 149. 

7. Moo, "Sin in Paul," Fallen: A Theology of Sin, 111.

8. Ladd, A Theology of the New Testament, 48. 
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (8), McColsen (6), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children.

Finding Myself

Autonomous Journey: 

It is a common assumption within today's society that in order to truly find oneself the journey must be taken outside the scope of communal influence.  The modern generation's exit from the local church—amongst other variables—is a response to this particular narrative.  A gross autonomy arises from the western societal framework of American individualism and its influence garners traction within the wider Evangelical sphere. In the wake of finding the authentic-self, the western secular culture—let alone believers within her influence—have forsaken one of God's ordained means in actualizing His creative intent for individuals.  

The Gospel speaks of the Father sending the Son to accomplish redemption, and the Spirit applying the finished work unto believers. 

To combat against this false ideology, the Gospel brings humanity in direct contact with the triune Creator of the universe.  The biblical Gospel of Jesus Christ is intrinsically trinitarian in nature and gloriously God-centered in its outlook.  This, in essence, is Good News.  Fred Sanders conveys that the "Trinity and the Gospel have the same shape! This is because the good news of salvation is ultimately that God opens His Trinitarian life to us. Every other blessing is either a preparation for that or a result of it, but the thing itself is God's graciously taking us into the fellowship of Father, Son, and Holy Spirit, to be our salvation."1 The Gospel speaks of the Father sending the Son to accomplish redemption, and the Spirit applying the finished work unto believers.

Distinction without Separation: 

This formula is foundational in informing believers as well as the local church on how important the body of saints are in identifying the unique giftings of each individual in accordance to God's creative intent. An unwillingness or inability to steward well this God-given mandate will leave anemic the community of believers for generations to come.  David Kinnaman conveys this notion well in saying,

As much as anything, this cultural change bares the gap between church and the lives of today's next generation. Most churches and parishes are simply not prepared to minister or disciple those taking a nontraditional path to adulthood. They are most capable of guiding and helping the traditional marriage-and-career-stablized young adult.2

In understanding God's trinitarian make-up as well as humanity's creative aim as image bearers of God, this theological framework can assist in bringing a comprehensive perspective as it pertains to the nature and goal of the ecclesial community.  The doctrine of the trinity, for our purposes here, illuminates the interaction of the church in three ways: individual distinction, communal harmony, and missional purpose.

Distinction:

Historically, the church has communicated the mystery of the trinity as three distinct Persons; Father, Son, and Spirit; sharing in the one divine nature.  Hence the trinitarian formula known as three-in-one.  Yet within this unity the triune God displays a distinction in the personhood that can be appropriated to the life of the ecclesial community.  Simply put, the Father is not the Son and the Son is not the Father.  There is a clear distinction between the two Persons yet the personhood of the Godhead are not autonomous from one another.  The Father is Father because He is Father to the Son; the Son is Son because He is the Son to the Father. And the Spirit is the love relationship proceeding from the filial union between the Father and the Son. Therefore, it is within this eternal community that the distinction of Father, Son, and Spirit reside. This nuance gives us tremendous insight into the life of the church.  In order to know the self one must be intimately woven into the life of the other.

The notion, then, of finding oneself outside the covenantal community of Christ is contrary to the trinitarian model of God's creative intent within the imago Dei.  The ideology of individualism works intrinsically against the individuality that is built into the fabric of the purposes of God.  Individualism speaks to the interest of self gain, while individuality points toward the knowledge of self in light of the whole. Julie A. Gorman is extremely insightful in saying,

The person's individuality is not only preserved but enhanced in the midst of the group. It is the group that brings self-awareness and a sense of identity to the individual. . . What we have together is greater than the sum of the individual parts. No one loses individuality in this coming together, but rather one discovers and esteems individual unique qualities as they are revealed in the web of relationships.3 

Gorman's communal findings are fundamentally theological.  This imperative is essential in informing the church to embrace the God-given mandate of intimate unity while simultaneously encouraging the saints broadly to not hinder the value of community for individual comfort.

Communal Harmony:

While the distinctiveness of the trinitarian formula has been emphasized, there is another component in regards to the triune nature of God—the divine essence.  This theological concept is captured in the term perichoresis. This approach conveys the inter-relatedness of the Persons of the Godhead in which each Person—Father, Son, and Spirit—inter-mingle without loosing their distinctiveness.  Basil, an early church father, goes on to say,

For all things that are the Father's are beheld in the Son, and all things that are the Sons are the Father's; because the whole Son is in the Father and has all the Father in Himself. Thus the hypostasis of the Son becomes as it were form and face of the knowledge of the Father, and the hypostasis of the Father is known in the form of the Son, while the proper quality which is contemplated therein remains for the plain distinction of the hypostases.4

The applicational component which derives from this thought is that our communal engagement should not be forfeited in fear of the lostness of the individual, but rather the individual must be seen as an essential linked to the corporate livelihood of the whole.  Even as each vocal piece within a choir has a distinct voice within the compound of the entire unit, when succinctly engaged the sound creates harmonies that serve the greater end. Therefore, to withhold oneself from the organic life of the church is to not only harm the self, but hinder the growth of the entire entity.

The applicational component which derives from this thought is that our communal engagement should not be forfeited in fear of the lostness of the individual, but rather the individual must be seen as an essential linked to the corporate livelihood of the whole.

Missional Purpose:

The missional aim of the church is intrinsically linked to the trinitarian essence of God.  The sending of the Son by the Father and the sending of the Spirit by the Father and Son convey the notion that God is love (1 Jn 4:8). It is the outflow of that love to which God creates. Gregg R. Allison affirms this by saying, "God created everything out of the superabundance of His love to display His glory—that is, to manifest His goodness and greatness."5 Yet Tim Chester gives a sobering reflection by saying, "[God's] love does not depend on the loveliness of the one He loves. It is an act of pure grace. He loves because He is love, not because we are lovely. And He is love because He is an eternal Trinity of Persons in loving relationship."6 With that being said, the church's unity and the individuality of the persons are not an end in of themselves, but rather are to point toward the glory and fame of God.  The church, then, exists to assist the saint toward conformity to Christ-likeness in order that missional engagement would occur for the sake of the Gospel (I have written extensively on this here).

The Trinity Points to Community:

The Gospel creates community (another topic I have written on) because undergirding such a power is the triune God of the universe.  In a time in which societal pressures are calling for saints to rid themselves of communal engagement and to identify themselves as autonomous entities, the body of believers must come together and saturate their minds with the biblical narrative and see, doctrinally and historically, how the thought patterns of the Scriptures shape the ecclesial engagement in daily living.  The institutional church and her leaders must work diligently to equip and empower the saints to engage with all generations in order to build up the body of Christ.  The organic church must pray fervently that her leaders serve faithfully and that the Holy Spirit would move mightily for the good of the church and the glory of God.

The finding of the self, then, is not achieved by conflating all means toward the "me" but rather is acquired upon loosing the self for the good of the others.

It is imperative to see that the church serves a trinitarian God who has given her a trinitarian Gospel in order to engage in an ecclesial community.  "Our participation in Christ means participation," according to Chester, "in the Trinity. We share the trinitarian life. The Father loves us with the same love with which He loves the Son (v. 24). We are part of the family. The Father is our Father. The Son is our Brother. The Spirit indwells us. . . We participate in the trinitarian community through the Holy Spirit. . .  We participate in the trinitarian community because we are united to Jesus by the Spirit. Through the Spirit we are in Christ and Christ is in us. . . The church is the new humanity being remade in the image of God."7 When the church understands her identity she will move to become, by the power of the Spirit, who she was created to be. When the saint understands the sanctifying agency of the community, she will embrace her uniqueness informed by the whole and established for the good of the whole.

The finding of the self, then, is not achieved by conflating all means toward the "me," but rather is acquired by loosing the self for the good of the others.  And in doing so, the self is actualized.

____________________________________________
*footnotes

1. Fred Sanders, The Deep Things of God: How the Trinity Changes Everything (Wheaton: Crossway, 2010), 98.

2. David Kinnaman, You Lost Me: Why Young Christians Are Leaving Church and Rethinking Faith (Grand Rapids: Baker Books, 2011), 45. 

3. Julie A. Gorman, Community that is Christian: A Handbook on Small Groups (Grand Rapids: Baker Books, 2002), 48. 

4. Basil, Letters, 38.8.

5. Gregg R. Allison, 50 Core Truths of the Christian Faith: A Guide to Understanding and Teaching Theology (Grand Rapids: Baker Books, 2018), 97. 

6. Tim Chester, Delighting in the Trinity: Why Father, Son and Spirit Are Good News (The Good Book Company, 2010), 149.

7. Ibid., 162-163. 
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (8), McColsen (6), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children.

5 Identifiers of a Disciple

What Is It? 

The church has been called to replicate it (Matt. 28:18-20).  Yet the first question to address is: what is it? What is a disciple?  Before we can get to the how we must be able to first tackle the what.  Answering the what will give us clues toward answering the how. So, if we are to go and make them we must first know what they are.  We must first be able to grasp the ideologies around what a disciple of Christ is. Before we can be faithful to the call we must understand the call altogether.  

The question remains: what is a disciple? 

Disciple of Christ: 

In observing the source material, which are the Scriptures, one can come to the conclusion that much of the traits that resonate from a disciple of Christ is grounded in the five (5) characteristics listed below. These attributes are not meant to be an exhaustive look into the definition of a disciple, but rather a starting point in establishing a framework in understanding the task at hand.

To be a Christian means to be a disciple. There are no Christians who are not disciples.

The word disciple come from the Greek word mathetes which can be rendered student or pupil.  According to Jonathan K. Dodson, a disciple consist of three central components: rational, relational, and missional.1 This definition helps to paint a picture that can be copied and modeled. Mark Dever conceptualizes his understanding of disciple by stating, "[to] be a Christian means to be a disciple. There are no Christians who are not disciples. And to be a disciple of Jesus means to follow Jesus. There are no disciples of Jesus who are not following Jesus."2 This definition is helpful as we move forward in filling out the characteristic traits of a disciple. 

1. Learner: 

A disciple is a learner of his/her master.  They are seeking to understand and grasp the ingenuity of the One to whom they follow.  Jesus informs His followers in saying, "Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him" (Jn. 13:16).  Knowing the Master is not merely comprehending content, but rather grasping after an intimacy that transcends ordinary insight. In the High Priestly Prayer Jesus states, "And this is enteral life, that they know you, the only true God, and Jesus Christ whom you have sent" (Jn. 17:3, italics mine). 

Fundamentally, this means that there is a shift in worldview that has the Gospel as the basis of seeing all of life. The Apostle Paul is adamant in saying that due to the Gospel truth in the work and Person of Jesus Christ believers are not to "be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect" (Rom. 12:2, italics mine). Philip G. Ryken, president of Wheaton College, describes a worldview as "the structure of understanding [what] we use to make sense of our world. Our worldview is what we presuppose. It is our way of looking at life, our interpretation of the universe, our orientation to reality."3  All of the Christian life, then, is to be measured off of the truths conjured from the Gospel itself. For example, the Apostle Paul writes, "[be] kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you" (Eph. 4:32, italics mine). 

A disciple of Christ takes on the thought-patterns, affections, and convictions of the Lord Jesus Christ as shown within the sacred Scriptures.  Paul reminds the believers that "we have the mind of Christ" (2 Cor. 2:16b, italics mine). Eric Geiger, Michael Kelley, and Philip Nation articulates this well in saying, "[seeing] discipleship through the lens of the Gospel means applying the Gospel to all of life, believing transformation occurs when disciples center their lives on the Gospel. The Gospel is sufficient; it is enough. It is relevant. It is not merely the foundational curriculum for a disciple but the overarching curriculum."4

2. Worshipper: 

A disciple of Christ sees all of life as an opportunity to worship God. The Apostle Paul urges, "[so], whether you eat or drink, or whatever you do, do all to the glory of God" (1 Cor. 10:31).  Worship is not merely a particular time during the week devoted to singing songs and raising hands, but rather a lifestyle devoted to making much of Christ.  Sunday, then, is the outflow of worship engaged throughout the week. The Christian life can not be compartmentalized as though one act is done through the outflow of the heart and the others are not.  According to Paul, "present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship" (Rom. 12:1, italics mine).

Sunday, then, is the outflow of worship engaged throughout the week.

A Christocentric aim in worship is an essential component in the life of a disciple.  Jesus said, "God is spirit, and those who worship Him must worship in spirit and truth" (Jn. 4:24, italics mine).  Dietrich Bonhoeffer captures this notion well in saying, "[the] response of the disciple is an act of obedience, not a confession of faith in Jesus."5 The hallmark trait of a disciple is not merely an outward acknowledgement of the faith, but rather an inward affection that bleeds and colors one's life in Christ.

3. Server: 

Because the Master has come "not to be served but to serve and to give His life as a ransom for many" (Mk 10:45), His followers are to have the same mind.  This service is to be played out in at least two (2) ways.

As disciples of Christ we are to love the saints.  Since we share in the affections of Christ, our heart for the church—His bride—must grow and align itself to this end. Paul clearly states, "as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith" (Gal. 6:10, italics mine).  The Lord has given us His Spirit to equip us with gifts in order "to equip the saints for the work of ministry, for building up the body of Christ" (Eph. 4:12, italics mine). Colin Marshall and Tony Payne rightly conveys by saying, "the basic methodology of body growth is that all the members 'speak the truth in love,' one to another."6

A disciple of Christ loves the lost. Marks of a disciple finds themselves with the heart of God in reaching the less fortunate—physically and, more importantly, spiritually—for the cause of Christ (Matt. 25:31-46).  David Platt devises a crucial question: "Why not begin operating under the idea that God has given us excess, not so we can have more, but so we could give more?"7 

4. Member: 

Not only have we been saved into salvation, but we have also been saved into the covenant community of God—the church. Therefore, we are to belong to the saints and they belong to us.  Paul says, "[for] in one Spirit we were all baptized into one body—Jews or Greek, slaves or free—and all were made to drink of one Spirit" (1 Cor. 12:13, italics mine). Dodson emphasizes that "[baptism] results in our participation in a new, spiritual family—the family of the Trinity. Jesus is the entry point into the divine community and [is] the head of our new community."8

Therefore, we are to belong to the saints and they belong to us. 

5. Proclaimer: 

As a disciple we are called to make known the message of God's salvific work in the Person of Jesus Christ.  "Speaking God's Word for the growth of the vine, " according to Marshall and Payne, "is the work not of the few but of the many."9 Preaching, then, is not merely to be exercised on the pulpit—though it has immense value in the life of the church—but rather is done through the course of our interactions and conversations with fellow Christians and, more specifically, non-believers.  

Fundamentally, a disciple should know the basic tenants of the Gospel.  It is imperative, then, that discipleship be in the business of theological training.  Keith L. Johnson demonstrates convincingly that "[this] is the call with which theology begins and proceeds. To participate in the mind of Christ is to have our own minds shaped and directed by Christ's call to faith and obedience. Because Christ uses Scripture as His instrument to issue the call, we have to approach the text itself as a living Word. We have to read it in the expectation that—because Christ Himself speaks to us in it—this Word will overwhelm us, reform us and move us to some place new."10

____________________________________________
*footnotes

1. Jonathan K. Dodson, Gospel Centered Discipleship (Wheaton: Crossway, 2012), 29-32. 

2. Mark Dever, Discipling: How to Help Others Follow Jesus (Wheaton: Crossway, 2016), 15. 

3. Philip Graham Ryken, Christian Worldview: A Student's Guide (Wheaton: Crossway, 2013), 19. 

4. Eric Geiger, Michael Kelley, and Philip Nation, Transformational Discipleship: How People Really Grow (Nashville: B&H Publishing Group, 2012), 84. 

5. Dietrich Bonhoeffer, The Cost of Discipleship (New York: Simon & Schuster, 1995), 57.

6. Colin Marshall and Tony Payne, The Trellis and the Vine: The Ministry Mind-shift That Changes Everything (Kingsford: Matthias Media, 2009), 45.

7. David Platt, Radical: Taking Back Your Faith From the American Dream (Colorado Springs: Multnomah Books, 2010), 127, 

8. Dodson, Gospel Centered Discipleship, 33. 

9. Marshall and Payne, Trellis and the Vine, 44. 

10. Keith L. Johnson, Theology as Discipleship (Downers Grove: IVP Academic, 2015), 157-158. 
____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (8), McColsen (6), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children. 

6 Pillars of Effective Discipling

Where Are We Going? 

One's destination almost certainly dictates the path to which one travels. Within the scope of discipleship, understanding the destination will pay dividends toward mapping out the pathway in which one is to embark if true biblical discipleship is to take place.  As a young pastor launching into youth ministry I understood the necessity of discipleship, but I did not embody, with full conviction, a clear grasp on the final end point of where I was to point the students under my pastoral care.  After 10 years of ministry, and by God's sovereign grace, I have come to understand the end goal of local church discipleship—Christ conformity. Before the foundations of the world God has "predestined [us] to be conformed to the image of His Son" (Rom. 8:29; cff. Col. 3:10).

One's destination almost certainly dictates the path to which one travels.

Biblical Discipleship:

The six (6) pillars provided below are not meant to be exhaustive by any stretch of the imagination, but they are—in my mind—foundational to the pursuit of faithful discipleship in the local church.  These points are by no means restricted toward youth ministry, but rather are overarching principles tied to the biblical fabric of the church life.  

1. Gospel Centrality

If we, the church, are to have any power in bringing forth transformation and hope to a broken world, it must be done through the proclamation of the Gospel.  The Apostle Paul clearly states, "For I am not ashamed of the Gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek" (Rom. 1:16, italics mine). Let us not be mistaken that this Gospel we proclaim is a Trinitarian Gospel; where Christ is proclaimed the Spirit brings forth understanding (illumination) to the glory, fame, and praise of the Father. Paul goes on the state, "So faith comes from hearing, and hearing through the Word of Christ" (Rom. 10:17). This faith is a regenerative faith as well as a sanctifying faith. No one graduates from the Gospel, but rather the Gospel is the air that we breathe within the Christian life. 

No one graduates from the Gospel, but rather the Gospel is the air that we breathe within the Christian life

The biblical witness clearly notes that the Person of Christ is the central figure within redemptive history.  Christ Himself communicates how the Scriptures speak of Him (Jn 5:39). The climatic figure within the meta-narrative points toward Jesus who is the Christ.  "But when the fullness of time had come," according to Paul, "God sent forth His Son, born of woman, born under the law to redeem those who were under the law, so that we might receive adoption as sons" (Gal. 4:4-5, italics mine). The Gospel is the central aim within effective discipleship.  

2. Biblical Truth & Doctrine

Scripture is the primary vehicle used by the Spirit—its author—in renewing us "in the knowledge after the image of its Creator" (Col. 3:10). In Jesus' "High Priestly Prayer" the Savior states, "[sanctify] them in the truth; your Word is truth" (Jn. 17:17, italics mine). In our discipleship endeavors we must weigh heavily on the Word because it is through the Word that the Spirit awakens hearts to see and savor Jesus Christ (2 Cor. 4:6).

In our discipleship endeavors we must weigh heavily on the Word because it is through the Word that the Spirit awakens hearts to see and savor Jesus Christ

Doctrine serves at least two (2) purposes: (1) it links us to the historical church and conveys how the saints have sought to think biblically about the things of God, and (2) it synthesizes from a biblical theological as well as a systematic standpoint the biblical composition of theological thought (ex. Doctrine of God, Doctrine of Christ, Doctrine of Sin, ect.). 

3. Genuine Personal Relationships (Local Church) 

In God's triune nature He has created humanity in His image (Gen. 1:28).  Therefore, relationships are an essential component to authentic discipleship.  Discipleship is not merely a passing on of information, but rather a life lived in order to share the joy of Christ.  These discipling relationships should reflect genuine accountability, transparency, brotherly/sisterly love, and encouragement.  Both the affectionate and difficult side of good authentic relationship should encompass these encounters. Paul writes, "All Scripture is breathed out by God and profitable for teaching, for reproof, for correction, and for training in righteousness, that the man of God may be complete, equipped for every good work" (2 Tim. 3:16-17, italics mine). 

4. Prayer

Prayer is another tool in the hands of God that shapes His children into His image.  Prayer is a vehicle used to align the saints to God's creative intent (Jn. 15:7-9). Prayer must be central in the life of discipleship in order to engage in authentic transformation: illumination, sanctification, etc.  Prayer should be seen as a privilege. Prayer communicates a dependence on God. Prayer is a response to God's work in our life. Prayer is the avenue to communicate with God. Prayer should be engulfed with thanksgiving. 

Prayer is not a means to twist the arm of God, but rather is the pathway to which God uses to submit hearts and minds to His good, acceptable, and pleasing will

Prayer is not a means to twist the arm of God, but rather is the pathway to which God uses to submit hearts and minds to His good, acceptable, and pleasing will (Rom. 12:2).  Prayer within the realm of discipleship showcases that the Christian life is not dependent upon the self, or rather the discipler, but upon God who re-creates through His Word by His Spirit.

5. Modeling a Christ Centered Life

Discipleship is not merely the transfer of information, but a lifestyle that is to be observed and modeled.  The Apostle Paul charged the churches to "[be] imitators of me, as I am of Christ" (1 Cor. 11:1).  Much of the discipling process is caught not necessarily taught.  The emphasis upon discipleship is rightly centered upon the logos (content) and the pathos (passion), but what becomes neglected is the ethos (ethic).  Biblical teaching, then, must be put on display for disciples to see the natural flow of doctrine in the drama of life.

Simply put, biblical discipleship is the sharing of life for the sake of the glory of God.  This may mean that much of what is to be observed is not necessarily the "good" found within the discipler's life but rather the warts and wrinkles that mark a saint who is in the process of sanctification.  This authentic access into the life of a believer will showcase the transforming power of the Gospel.  Paul rightly articulates, "[you], however, have followed my teaching, my conduct, my aim in life, my faith, my patience, my love, my steadfastness, my persecutions and sufferings that happened to me at Antioch, at Iconic, and at Lystra—which persecutions I endured; yet from them all the Lord rescued me" (2 Tim. 3:10-11). 

6. A Perpetual Mandate

The initial mandate for humanity was to "be fruitful and multiply and fill the earth and subdue it" (Gen. 1:28). As image bearers God called His people to cover the face of the earth with the image and glory of God.  Sin entered into the tapestry of creation and shattered shalom as well as scaring the image of God within humanity.  Christ has re-created humanity through His work and Person on the cross and has given the church the mandate to "[go] therefore and make disciples of all nations" (Matt. 28:19).

The aim of discipleship in the local church is not to merely engage in the act of disciple-making but rather to be a disciple-maker who makes disciple-makers who make disciple-makers

The aim of discipleship in the local church is not to merely engage in the act of disciple-making but rather to be a disciple-maker who makes disciple-makers who make disciple-makers. This is not a programmatic strategy, but rather the biblical mandate grounded within God's creative intent (Gen. 1:28; Gen. 12:1-3; Matt. 28:18-20; Acts 1:8). Discipleship is spreading the joy of Christ throughout the world through a life lived in total abandonment for the Glory of God in the face of Christ.

Soli Deo Gloria:

The engagement of discipleship is not glamorous, flashy, nor prestigious in any sense of the definition.  It can be tedious from the sense that you will be dealing with a great deal of hurt, pain, and brokenness.  It will be a natural grind because the sin nature is real and the flesh aspires desperately against the work of the Spirit.  Discipleship will be sacrificial because you will have to give yourself fully to the task at hand; discipleship cannot be done faithfully by going through the motions. Discipleship will be costly because the investment is of eternal value.

But discipleship is rewarding.  You will witness the Lord work miracles in opening eyes to see His majesty.  You will be apart of God's redemptive plan in proclaiming to dead hearts the life giving message of Jesus Christ.  You will observe the faithfulness of God in the wake of hopelessness in restoring lives while failures turn into victories.  You will see the hand of God touch hearts by bringing forth reconciliation and inner peace to hearts that were embittered and closed.  You will see the glory of God shine forth in the midst of darkness as lives are awakened to a new sense of purpose and aim.

The task of discipleship is a daunting task.  Yet the Lord did not leave us to our own faculties to fulfill this God-given mandate.  He has empowered us by His Spirit (Rom. 8:11) to go in faith and to strive through these endeavors by His strength (Col. 1:29).  May we stand with the Apostle Paul and say, "[Christ] we proclaim, warning everyone and teaching everyone with all wisdom, that we may present everyone mature in Christ. For this I toil, struggling with all His energy that He powerfully works within me" (Col. 1:28-29, italics mine). 

____________________________________________

McYoung Yang (M. Div., The Southern Baptist Theological Seminary). He is the husband of Debbie Yang and the father to McCayden (9), McCoy (8), McColsen (6), and DeYoung (2).  He is an Assistant Professor of Theology at Crown College in Saint Bonifacius, MN and is currently serving as a Counsel member of the Youth Ministry of the Hmong District of the C&MA. McYoung is continuing his post-graduate studies at Midwestern Baptist Theological Seminary in Kansas City, MO where he hopes to obtain his PhD in Theology. He hopes to use his training and platform as a means to serve the local church in living life through the Gospel lens. McYoung enjoys reading/writing, sports, and playing with his children.