For Greek culture, where the idea of disciple was best developed, the word mathēteuō (both ‘to disciple’ and “disciple”) literally meant ‘to make students’ or, in its noun form, ‘apprentice’ (1). The Latins would bring to the word discere ‘to learn,’ as a duplicate form of the root dek: to take — apart — to accept — from old German. Therefore, a “disciple” would be a person ‘who follows another for the purpose of learning’ (2), in order to take, or become part of, a certain doctrine (teaching).
In the Christian worldview (3), discipleship would be something much deeper and more transformative — an inner presses of transformation —, a true invitation from God Almighty to allow us to go beyond our limitations, beliefs and dreams, letting us by faith — trust — by Him, in walking with Him:
Internally: to improve our character, first and foremost, and consequently,
Externally: to improve our personality and relationship with the world around us.
Systematically (4), Christian discipleship aims to take on the transformative role of improvement in all areas of human interaction, in the following ways:
1. Intrapersonal: with oneself;
2. Interpersonal: with peers;
3. Extrapersonal: with the community;
4. Suprapersonal: with the governmental and political-social structures that guide your community, state, country, and world.
In his classic commandment to Christian discipleship in Matthew 28:19 (5), I use a literal interpretative expansion (6), point by point:
Follow the ‘Way’ [poreuō]: ‘the Truth and the Life’: the teachings of Jesus (7),
consequently [oun],
teaching his apprentices, to the point of becoming disciples of Christ, replicating this process, with one another, [mathēteuō],
in all ethnic groups [ethnia/ethnos]" (8): ways of thinking/believing, communicating, acting and identifying, existing on earth (9);
Once they are willing to be truly transformed, baptise them [baptizō] (10),
in the name [eis ho onoma] (11), that is, in the authority and recognition
of the Father [patēr], caretaker, originator and transmitter of all transforming virtue and wisdom (12),
of the Son [yhios], born again, to be moulded into the character of the Father (13);
and the Holy Spirit, by the ‘power and agency of God’ in order to be filled [pneuma] with ‘gifts and talents’ (14) that are ‘pure, morally irreproachable, consecrated’ (15).
‘Teaching them to observe all things that I have commanded you; and behold, I am with you always, even to the end of the world. Amen.’ (16)
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