Name of student Cameron West

Code and name of subject MS409C – Introduction to discipleship

Assignment title Discuss the view that God’s mission for

every local church is to make disciples of
Christ who make disciples of Christ. Make
reference, at least, to the following
questions:

a. what is a disciple of Jesus?

b. what is the relationship between the
kingdom of God and living as a
disciple of Christ?
c. what key biblical practices
characterise and sustain disciples
of Christ?
d. how do disciples of Christ make
other disciples of Christ?

Make reference to both the Bible and your

immediate social context in your answers.

Assignment type Major essay

Assignment word limit 3500

Assignment word count 3794

Assignment weight 60%

Introduction

The function of local churches is ultimately to make disciples of Christ who

make disciples of Christ. By examining how the term ‘discipleship’ was

understood in the ancient near eastern context and how it was used in the New

Testament, comparisons and contrasts with the term’s contemporary usage can

be discerned. This essay draws on both the similarities and differences between

biblical and contemporary meanings associated with discipleship to propose a

definition of discipleship, and a contemporary illustration of it to illustrate

subsequent ideas.

The direct relationship of discipleship to the kingdom of God is examined

in terms of the ministry of Jesus – who both called disciples and inaugurated the

kingdom of God – and also in terms of the actions of disciples themselves. The

uniqueness of Jesus’ role in bringing about the kingdom is discussed, but so it

is shown to be the foundation that remains the pre-requisite for his disciples’

proclamation and demonstration of the kingdom of God. From this foundation,

the ongoing work of disciples in responding to the kingdom and extending the

witness to its present reality (rather than repeating its inception) is shown to be

integral to discipleship.

Spiritual disciplines are shown to be important for equipping disciples to do

act in accordance with the presence of the kingdom of God, privileging this

reality and reorienting their lives around its proclamation and demonstration.

After addressing potential misunderstandings or misuses of the disciplines,

various approaches to implementing them are considered and evaluated, and a

model that exhibits comprehensively and flexibility is offered as a way to identify

the disciplines of most benefit to disciples previously unfamiliar with them.

MS409C Essay 3

Finally, the role of disciples in making more disciples is considered, with

disciple-making being shown to be intrinsic to discipleship. Recognising the

biblical imperative to make disciples has the potential to be misunderstood

according to cultural practices at odds with the kingdom of God, Jesus is

reaffirmed as the standard for both means and end of not only disciple-making,

but the discipleship of which this activity is integrally a part. Parallels are drawn

between the biblical motifs of “kingdom of God” and “new creation” in order to

show that disciples have an ongoing role in co-operating with God’s larger plan

beyond (but not excluding) their individual salvation.

Discipleship

Apart from Jesus’ disciples, the New Testament also mentions disciples of

the Pharisees (Mt 22:15-16; Mk 2:18), of John the Baptist (Mk 2:18), and of

Moses (Jn 9:24-29), using the Greek term μαθητής (mathētēs) as essentially

equivalent to the Hebrew ‫( תלמיד‬talmiḏ). Wilkins (1992: 176-177) notes that while

outside the New Testament, the terms “designated adherents or followers who

were committed to a recognized leader, teacher, or movement, from

philosophical to technical to sectarian to revolutionary”, the gospel writers

distinguish the crowds who followed Jesus (Mt 4:25) from the disciples. The

former group’s relationship to Jesus was characterised more by curiosity than

commitment, and had little or no cost; “following Jesus,” now, as then, cannot

simply be directly correlated with discipleship. The proximity of the disciple to

the master (in the Jewish context, often a rabbi), was the means of discipleship,

and not its goal.

The goal of discipleship, rather, was – and is – to become like one’s

master (Mt 10:25) by carrying out the master’s teaching and carrying on the
MS409C Essay 4

master’s methods. Theologically stated, Christian discipleship is the process of

conformation to Jesus through obedience to his instruction and imitation of his

example. Thus discipleship is much closer to an apprenticeship than a

university course in both means and ends: learning consisted of practising

those things that the disciple had observed the master do as well as listening to

what the master said, and competence consisted of being able to comply with

both the pattern and instruction received.

Willard’s definition of a disciple (2009b) is consistent with that given

above:

A disciple or apprentice, then, is simply someone who has decided to

be with another person, under appropriate conditions, in order to
become capable of doing what that person does or to become what
that person is.

He also notes (2006: 6-7) that within the original context, this meaning of

discipleship as apprenticeship was straightforward and readily understood by

the first disciples, but is not directly available to Jesus’ subsequent disciples.

When Jesus walked among humankind there was a certain simplicity

to being a disciple. Primarily it meant to go with him, in an attitude of
observation, study, obedience and imitation... The mechanics are
not the same today. We cannot literally be with him in the same way
as his first disciples could. But the priorities and intentions—the heart
or inner attitudes—of disciples are forever the same.

The continuities that Willard notes are still applicable for contemporary disciples

– priorities and intentions – must then at least be consistent with the original

understanding of discipleship. An understanding of the priority of discipleship –

for both Jesus’ initial and subsequent disciples – distinguishes it from and

elevates it above a mere consumer preference. Undertaking the apprenticeship

of a disciple does not differ from other so-called lifestyle choices in degree, but

in kind. The intention of discipleship is conformity to Christ through obedience to

his instruction and imitation of his example.

MS409C Essay 5

Discipleship and the kingdom of God

If an appropriate illustration of this definition – conformity to Christ through

obedience to his instruction and imitation of his example – is apprenticeship,

then “the kingdom of God” can be said to be Jesus “trade” or “craft”.

Apprenticeship to Jesus therefore entails his disciples continuing the pattern of

proclamation and demonstration of the kingdom of God that Jesus established.

Jesus’ proclamation of the kingdom of God demonstrated both continuities

and discontinuities with the expectations of the preceding inter-testamental era.

Significant for discipleship, discontinuities between previous expectations and

Jesus’ proclamation include the kingdom's nature as dynamic rather than

geographic entity, its connection to the Son of man, the requirements for entry

into it, and its apocalyptic and eschatological relationship to the present and the

future (Caragounis 1992: 420). Jesus’ teaching in Luke 13:20-37 that the

kingdom of God does not come with careful observation is not to undermine its

nature as a tangible reality, but to reverse expectations about its manifestation.

Rather than being forced by the tumult of human history, divine action would

cause the kingdom to “appear in a gentle, quiet, and unobtrusive manner”; the

coming of the kingdom retained a catastrophic element however because of the

crisis that it posed: either it would be rejected or accepted (Caragounis 1992:

420, 424). Even when it was accepted, Jesus warned of the upheaval that

would follow (Lk 14:25-35 & Mt 10:32-42). As Peterson (2007: 9) notes,

Jesus’ metaphor, kingdom of God, defines the world in which we live.

We live in a world where Christ is King. If Christ is King, everything,
quite literally every thing and every one, has to be re-imagined, re-
configured, re-oriented to a way of life that consists in an obedient
following of Jesus. This is not easy. It is not accomplished by
participating in a prayer meeting or two, or signing up for a seven-
step course in discipleship at school or church, or attending an
annual prayer breakfast. A total renovation of our imagination, our
MS409C Essay 6

way of looking at things – what Jesus commanded in his no-

nonsense imperative, “Repent!” is required.

The demand for repentance was the condition of entry to the kingdom, and

the negative corollary of the positive invitation to discipleship. While Jesus’

ministry focused narrowly but not exclusively on Jewish repentance, following

his resurrection the commission that Jesus gives his disciples to continue to

demand repentance and invite discipleship – entry into the kingdom of God – is

clearly universal in scope (Mt 28:18-20 & Ac 1:7-8). Because response to Jesus

(his demand and invitation) and not the participation in the covenant is the basis

for entry into the kingdom of God, Gentiles as well as Jews can now qualify to

enter into it, becoming apprenticed to Jesus as his disciples.

The universality of the kingdom of God is evidence of its eschatological

nature. That which was expected to follow the apocalypse – the re-

establishment of God’s direct rule over his people, and through them, the rest of

his creation – has already begun. Decisive proof that this is indeed the case is

Jesus’ resurrection, demonstrating that already God has begun the re-creation

that will characterise the life of the coming age. Jesus’ healing and deliverance

ministry were earlier indications that God’s re-creating power was already at

work and that his kingdom was already present, as Jesus claimed. Jesus’

disciples participated in this work, and as noted above, after the resurrection

extended its scope.

Finally, a clarification is necessary here: as Jesus’ apprentices, his

disciples continue the pattern of proclamation and demonstration of the

kingdom of God that Jesus established. But in no way does this imitation

amount to a “re-inauguration” of the kingdom. While Jesus and his disciples are

both authorised agents of the kingdom, a distinction needs to be made between

MS409C Essay 7

the inherent authority of Jesus, uniquely identified as the Son of man, and the

derived authority of his disciples delegated to them by him. An (obvious)

example of what this means in practice when considering the content of the

disciples’ proclamation: while Jesus referred to himself as the locus of the

inauguration of God’s kingdom (Lk 4:18-21), disciples follow Jesus’ pattern, not

by also referring to themselves as another locus of the kingdom, but by

affirming Jesus’ claim.

So, as Jesus’ disciples, his apprentices are to carry on his trade, the

proclamation and demonstration of the kingdom. The declaration of God’s reign

and demand for repentance are foundational to this task and will be discussed

at length below. Further, Jesus’ disciples need to be clear that for them, and

any others who want to enter the kingdom of God and become disciples, a

radical realignment of their lives with Jesus’ is involved. This includes the

potential – the near certainty – of conflict with existing relationships and

confrontation with established patterns. This further means that entry into the

kingdom of God and discipleship result in demonstration of these realities. As

his apprentices, Jesus’ disciples seek to become adept at fashioning tokens

and signs of the presence of the kingdom of God. Jesus’ ministry establishes

the pattern for such demonstration: particular concern for those marginalised or

excluded from society, those suffering from physical or mental illness, those

oppressed by sub-personal structures or powers.

Discipleship and the disciplines

As Jesus’ apprentices, his disciples learn their craft – the proclamation and

demonstration of the kingdom of God – from their master. The spiritual

disciplines might then be seen as tools that are wielded by disciples.

MS409C Essay 8

Disciplines, though powerful, are neutral, and just as they may be employed to

craft something of great beauty they can also be misused and become

destructive. They are not the goal of discipleship (which is outlined above) but

the means, and even then, only an indirect means, as Foster and Helmers note

that “[w]e do not produce change by practicing the Disciplines–we receive it.”

Yet indirection does not mean passivity: the disciplines are “intentionally

directed action[s] which place us in a position to receive from God the power to

do what we cannot accomplish on our own” (2008: 156, 135, also Willard 2006:

34). What we cannot achieve by our own striving, but receive through practicing

the disciplines is “the ability to do the right thing at the right time for the right

reason” (Foster and Helmers 2008: 153) – the positive aspect of change that is

the complement of the ‘negative’ aspect, repentance.

Recognising that “spiritual formation of one kind or another happens to

everyone” (Willard 2002: 2, also Foster and Helmers 2008: 139), the practice of

disciplines merely demonstrate the desire to be decisively formed by God above

any other influence. Unless one turns away from that which has previously

formed him or her, then these things will continue to be influential. If however,

one turns away from previous formative influences and instead becomes

oriented towards God, then he or she will find that

[a]s we place ourselves before God with various Disciplines, we can

be filled with more of God’s life as we are baptized into the milieu of
the Holy Spirit. The mind conforms to the order of what it
concentrates upon. The heart conforms to the beauty of what it
gazes upon. As they are reformed, we take on more of Christ’s
likeness. Vices will naturally diminish and virtues increase. (Foster
and Helmers 2008: 157)

Recognising that the disciplines are “not righteousness but wisdom” (Willard

2009a), shows that they are not incompatible with grace, but a response to it;

not instead of repentance, but a demonstration of it.

MS409C Essay 9

In the same way that the tools used in a particular trade are not fixed, and

are often selected according to the manner in which they will be employed and

the outcome that is desired from their use, so there is no fixed set of spiritual

disciplines for the disciple of Jesus in his or her apprenticeship. Instead, the

particular work – the concrete ways of proclaiming and demonstrating the

kingdom of God – of disciples in their particular context will determine the

disciplines that will be learned and practiced. Similarly, different protégés –

skilled apprentices – of the master Jesus have offered different ways of

organising the toolbox of disciplines available to all apprentices. Dallas Willard

offers two categories of disciplines – abstinence and engagement – and

Richard Foster three – internal, external, and corporate – but “what is important

are not the boundaries of such categories but what they reveal about the role of

the Disciplines in our lives.” (Foster and Helmers 2008: 142)

Yet another categorisation of the disciplines is that proposed by David

Augsburger (2006: 19-20) – a “tripartite spirituality” of self-surrender, love of

God, and love of others. This threefold categorisation is particularly helpful

because of what it does reveal about the role of the disciplines. Of course, there

is likely to be significant overlap between the three categories, and indeed, it is

a positive thing that this should be the case. However, it may be helpful to

consider the kind of manner in which a particular tool is to be employed. For

example, tithing could fit any one (or all three) of the categories – self-

surrender, love of God, and love of others – and for a particular disciples to

consider according to their particular work of proclamation and demonstration

the primary use of this tool could itself be a helpful consideration. For some,

tithing may be a way to repent of the economic growth fetish common in

western culture, for others it may be a way to build reliance upon God’s
MS409C Essay 10

provision, for yet others still it may be a way to form a disposition that

recognises the responsibilities to others entailed in the stewardship of

resources, and finally, hopefully it is easier within this framework for all to avoid

the temptation of tithing to become its own end, or worse – a means to legalism

or self-righteousness. Even within this fluid framework, however, certain

disciplines remain key, at least for the author. Two key disciplines of self-

surrender are Sabbath and fasting, signalling an acknowledgement of the

frailties of humanity and intention to (not always) produce and consume at full

capacity, but demonstrate restraint. Within the category of love of God, prayer

and Bible-reading are key disciplines, signalling the importance of both

speaking and listening in one’s relationship with God. Finally, confession and

tithing are disciplines that are key to love of others, recognising the potential for

both positive and negative results in one’s interaction with others. No doubt

other disciples will find a place for other key disciplines – perhaps such as

silence or journaling – that are more significant for them or in their contexts, but

these are the disciplines which are most meaningful (and challenging) for this

author.

Making disciples

If a disciple of Jesus is one who has been apprenticed to him, one who

witnesses to the coming of the kingdom of God in Jesus, and one whose life is

shaped by practices that demonstrate the values of the kingdom of God, then a

disciple of Jesus is also necessarily one who makes more disciples. Before

considering the process of how disciples make more disciples, it is important to

note two qualifications of what disciple-making is not. Both arise from the

common translation of μαθητεύσατε πάντα τὰ ἔθνη (mathēteusate panta ta

MS409C Essay 11

ethnē) in Matthew 28:19 as “make disciples of all the nations” (as in, for

example, the ESV, NASB, NIV, NLT, NRSV), but which could also be translated as

“discipling all the nations”. Firstly discipling (or making disciples) cannot be

carried out according to the increasingly dominant model of production in our

economy – McDonaldization – which characterised by efficiency, calculability,

predictability and, especially, control (Drane 2000: 34-39). Arising from this first

qualification is the second: that discipling is carried out because of the disciples’

own apprenticeship to Jesus and has as its goal, not forming an apprentice to

the disciple, but to Jesus himself; that is, making disciples is primarily and

ultimately about being formed by Jesus and only indirectly about being formed

by his disciples.

Discipling, or making disciples, then, is not something additional or

separate from being a disciple, and needs to be seen as intrinsic to what it is to

be a disciple of Jesus, as Jacob (2002: 107) notes:

While mission entails the making of disciples (Mt 28:19), discipleship

is mission... [because] to be a disciple is not simply to be a learner of
teachings. It is to be a witness to reflect the way of Jesus and the
kingdom, i.e. to follow Jesus’ way. It is mission in the way of Jesus

An important implication of this insight is that the manner in which a disciple

undertakes making more disciples cannot be inconsistent with the other

activities involved in discipleship. As with everything else involved in

discipleship, making disciples must be done in obedience to and in imitation of

Jesus; if this axiom is suspended in the interests of evangelistic expediency

then it is not only the intention of disciple-making that is undermined, but also

one’s very discipleship itself. Thus, as 1 Peter 3:19 states, “readiness to give an

answer for the hope that you have” (apologetics) must always be expressed
MS409C Essay 12

with “gentleness and respect” (humility); humble apologetics is a tautology, it is

the only effective kind of apologetics there is.

A further, more positive insight is that discipleship is both the medium and

the message that is offered to those who would become apprentices of Jesus.

Those who are already apprenticed to Jesus tell people that his words are true:

the kingdom of God is an urgent reality that requires a radical reorientation of

the way people live, and they show how to begin to undertake this radical

reorientation in their practice of spiritual disciplines. Realising that is the life of

discipleship that is the means of making disciples has the twofold consequence

of emphasising the value of the disciples’ words and actions, at the same time

as it relieves the pressure that might otherwise accompany evangelism.

Because it is instrumental in that task, one’s apprenticeship is not seen as

something that competes for time and effort with making disciples, as with

previous arguments within evangelicalism that set doing “good works” against

telling the “good news”.

Another aspect of being apprenticed to Jesus also has the same twofold

consequence of emphasising the value of the discipleship and at the same time

relieving the pressure on disciples to evangelise is highlighted by Wilson (2006:

76), who points out that “when Jesus commissions his disciples, he

commissions them as a whole, not as individuals.” Just as discipleship cannot

be undertaken apart from one’s fellow apprentices, neither is disciple-making to

be thought of as the obligation of individual disciples. The variety and scope of

the radical change that is a part of becoming a disciple of Jesus simply cannot

be observed in an individual disciple, as Augsburger (2006: 179) notes:

What makes witness authentic is neither the charismatic personality

of an individual nor the perfection of a particular life; it is the
presence of a community of witnesses who verify, validate, and
MS409C Essay 13

authenticate their life together. Witness is a shared task, not an

independent one.
Not only does a community of disciples stand as a contrast to the idolatry of

individualism, it also, he goes on to say stand as “an alternative community–an

alternative to human communities that live by coercion, competition, and

collective self-interest” (Augsburger 2006: 75). Such communities are guilds of

apprentices working together to help each other hone their skills, places where

the disciple “learns virtues” (Augsburger 2006: 73). Communities of disciples

become places where the kingdom of God is most tangible and most visible.

Because they are communities of disciples who are not yet fully like their master

and undergoing formation, there continues to be a need for grace to be given

and received among the apprentices, but this in itself can constitute part of the

individual formation and the collective witness.

Finally, these communities of disciples demonstrate that God’s work of re-

forming is not limited to humans, and indeed that humans have a part to play

expressing the “creative goodness” that comes as a result of obedience to and

imitation of Jesus by co-operating with God in his broader plans for non-human

creation (Hunter 2009: 99). Wright (2008: 229) speaks of these extensive plans

in terms of the biblical idea of the “new creation” in which everything that God

has created (and not just humanity) is re-formed afresh, and explains the

importance of this context for disciple-making:

Seeing evangelism and any resulting conversions in terms of new

creation means that the new convert knows from the start that he or
she is part of God's kingdom project, which stretches out beyond "me
and my salvation" to embrace, or rather to be embraced by, God's
worldwide purposes…
Putting evangelism and conversion within the context of new creation
means that the convert, who has heard the message in terms of the
sovereign and saving lordship of Jesus himself, will never be inclined
to think that Christian behaviour – saying no to the things that
diminish human flourishing and God's glory and saying yes to the
MS409C Essay 14

things that enhance them – is an optional extra or simply a matter of

wrapping your head around some rather strange rules and
regulations.

Conclusion

Having shown that discipleship can be imagined as an apprenticeship to Jesus,

in which one obeys and imitates him, the primary concern of this essay has

been with how disciples in their apprenticeship become more like their master

and more able to do the kind of work in which he engaged. For apprentices of

Jesus, the kingdom of God is not only Jesus’ work, but theirs as well, their

‘trade’. Spiritual disciplines are like tools, in the sense that they do no work of

themselves, but rather the disciple develops his or her craft as he or she grows

in the wisdom that comes through practice; not the practice of handling one’s

tools well, but in practicing how to handle oneself.  As a disciple of Jesus,

apprenticeship intrinsically involves making disciples; this is inherent in what it is

to become like the master craftsperson, Jesus. Continuing this apprentice-

artisan example, we can see that local churches functions as guilds, where

skills are passed on and practiced, where work is shared, and where the craft is

expressed in concrete ways beyond the restrictions of the abilities of any one

particular apprentice. The guild also serves as an example of apprenticeship

itself – not just an exposition of what apprentices do – and an invitation to

become an apprentice of Jesus. Because of the way in which discipleship is

embodied by the apprentices and the guild, there can be no mistaking that

becoming a disciple involves not just ‘believing in’ Jesus, or merely following in

proximity to him, but being changed to become more like him and sharing in the

work which he initiated.

MS409C Essay 15

This work, which Jesus initiated – the inauguration of the kingdom of God

– involves both the proclamation and demonstration of the way in which the

kingdom of God is already present. Joining this work anticipates the depth and

breadth of the future transformation of all creation, but is also in preparation for

it. For the apprentice of Jesus, there is no conflict between becoming like the

master Jesus, and joining him at work; as the disciple is conformed to Christ, he

or she increasingly participates in the expansive re-forming that God is already

undertaking. Neither is there any conflict between discipleship and disciple-

making, but again, a necessary corollary: there certainly is no way it can be

argued that an apprentice can refuse to become like his or her master, or

decline to co-operate in the master’s work in order to invite others to become an

apprentice.
MS409C Essay

BibliographyXAugsburger, David W.

2006 Dissident discipleship: a spirituality of self-surrender, love of

God, and love of neighbor. Grand Rapids, Mi.: Brazos Press.

Caragounis, Chris C.

1992 "Kingdom of God/heaven" in Green, Joel B., Scot McKnight & I.

Howard Marshall (Eds.) Dictionary of Jesus and the gospels. Downers
Grove, Il.: InterVarsity Press, 417-430.

Drane, John W.

2000 The McDonaldization of the church: spirituality, creativity, and

the future of the church. London: Darton Longman & Todd.

Foster, Richard J. & Kathryn A. Helmers

2008 Life with God: reading the Bible for spiritual transformation. New
York, N.Y.: HarperOne.

Hunter, Todd D.

2009 Christianity beyond belief : following Jesus for the sake of

others. Downers Grove, Ill.: InterVarsity Press.

Jacob, Emmanuel M.

2002 "Discipleship and mission: a perspective on the gospel of

Matthew" in International Review of Mission 91:360, 102-110.

Peterson, Eugene H.

2007 The Jesus way: a conversation on the ways that Jesus is the
way. Grand Rapids, Mi.: William B. Eerdmans Pub.

Wilkins, Michael J.

1992 "Disciples" in Green, Joel B., Scot McKnight & I. Howard

Marshall (Eds.) Dictionary of Jesus and the gospels. Downers Grove, Il.:
InterVarsity Press, 176-182.

Willard, Dallas
MS409C Essay

2002 Renovation of the heart: putting on the character of Christ.

Leicester: Inter-Varsity Press.

Willard, Dallas

2006 The great omission: rediscovering Jesus' essential teachings

on discipleship. San Francisco, Ca: HarperSanFrancisco.

Willard, Dallas

2009a "How does the disciple live?"

http://www.dwillard.org/articles/printable.asp?artid=103 last accessed 23
June 2009.

Willard, Dallas

2009b "How to be a disciple." http://www.religion-

online.org/showarticle.asp?title=336 last accessed 02 July 2009.

Wilson, Jonathan R.

2006 Why church matters: worship, ministry, and mission in practice.

Grand Rapids, Mi.: Brazos Press.

Wright, N. T.
2008 Surprised by hope: rethinking heaven, the resurrection, and the
mission of the church. New York, N.Y.: HarperOne.

         

Fail Pass Credit Distinction High

(<50%) (50-64%) (65-74%) (75-84%) Distinction
  (85-100%)
Does not reach Generally Reaches, and Reaches, and Almost always
Standard 1: Overall Quality of Written Work accepted tertiary reaches sometimes often exceeds, exceeds
standards accepted tertiary exceeds, accepted tertiary accepted tertiary
standards accepted tertiary standards standards
standards

Shows little or no Shows a basic Shows a good Shows a very Shows an

Standard 2: Content (35%) understanding of understanding of understanding of good exceptional
the the the understanding of understanding of
topic/question topic/question topic/question the the
topic/question topic/question

Addresses the question or topic        X  

Addresses the question or topic in the manner        X  
specified
MS409C Essay

Is characterised by tertiary level thought and/or        X  

depth of analysis
Support key statements with evidence        X  
Poorly Basically Well organised, Very well Exceptionally
Standard 3: Organisation & Clarity (30%) organised, organised, clear organised, very well organised,
unclear generally clear clear ‘crystal’ clear

Is arranged in coherent paragraphs        X  

Begins with an introduction and finishes with a        X  
conclusion.
Many notable Some notable Few notable No notable No/few errors of
Standard 4: Conventions (Spelling, errors errors errors errors any kind
Grammar, In-text References) (15%)
Is written in formal English        X  
Is free from slang, colloquialisms and        X  
conversational language
Avoids the use of the first person        X  
Is free from plagiarism        X  
Poor Acceptable Good Very good Beautiful
Standard 5: Presentation (10%) presentation presentation presentation presentation presentation

Be presented as a formal assignment        X  

Less than 8 8-12 academic 13-17 academic 18-22 academic 23 or more
Standard 6: Bibliography (10%) academic references references references academic
references references

Interact with a range of sources        X  

Uses an accurate referencing system        X  
Comments on essay (minimum 100 words):
 Cam, this is a well argued essay, demonstrating that you understand the key issues in the course content.
You write with an awareness of the need to contemporaries concepts and your chosen language is
somewhat helpful. I also like the way you use the Bible and external sources, though at times you allow
them to speak too much for you – better to use your own wording. Another weakness is the failure to be
clear on how and why you introduce certain terms eg spiritual disciplines – it is unclear what you mean by
them, especially when you use the term tools of the craft – tools usually are applied externally, yet the
thrust here is with formation – internal. But the flow of your argument is very clear and you make some very
important points. One of your strengths is how well read you are, and the sources you use do bring added
explanation to course content, which is what I am looking for and worthy of a high mark. Your essay also
has coherence and cohesion – you seem to have carefully planned the structure and written wit this in
mind. What would further improve this piece is to be clearer about how and why you introduce some
content eg kingdom of God bringing about a new creation in which disciples are the instrument of God’s
purposes – reconstructing by bringing Christ-like values and influence etc. well done! SH
Final Mark: 47 / 60 Grade: Distinction