Theology beacon dictionary of theology
For Further Reading: Chomsky
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- DEVIL.
- PRAYER, CONSECRATION, HOLINESS. For Further Reading: Christensen, The Inward Pil- grimage; Murray
- For Further Reading: Macquarrie, Principles of Christian Theology, 2nd ed., 38, 147-48; Moltmann, The Church in the Power of the Spirit
- DIASPORA.
- For Further Reading: Purkiser, Exploring Our Christian Faith, 209-11; GMS, 262-63.
- For Further Reading: Ridderbos, The Authority of the New Testament Scriptures, 72-80; Wegenast and Fiirst, "Teach, Instruct, Tradition, Education, Discipline,"
- Impressions.
- ZPBD, 217; Bakers DT, 166-67; Ungers Bible Dictionary, 265.
- Recovery of the Anabaptist Vision
- Personal Religious Disciplines;
- Bakers Dictionary of Practical Theology
For Further Reading: Chomsky, Language and Mind, enlarged ed.; Erikson, Childhood and Society; Joy, "Hu- man Development and Christian Holiness," The Asbury Seminarian, Apr., 1976; Piaget, The Moral Judgment of the Child. Donald M. Joy DEVIL. See satan. DEVOTE, DEVOTION. Basic and central to Christian holiness is devotedness and devotion. The heart of the matter is the matter of the heart. Objectively, to "devote" is to give voluntarily to the Lord, no strings attached, as in Mic. 4:13, e.g., where the prophet calls for the "devoting" to God of the spoils of victory. Contrast this with Josh. 6:18 ff where Achan's tragedy was rooted in his unwillingness to recognize the curse hanging over the "things devoted to destruction." Compare also how the faithful ministers of God share in the blessings of true devotion (Ezek. 44:15-16, 29). The modern expression "devotedly giving of our means" indicates that the love of the heart discerns and gives the things that are the Lord's. A "devout" person is a person devoted to God (Luke 2:25; Acts 22:12). In the NT "devotion" is the undying love of the Christian for the Lord Jesus Christ (Eph. 5:24), absorbing every rightful lesser love. It is indicated in the giving over to Christ of all life and possessions in order to follow Him and share His life, whatever the consequence (Matt. 10:38; 16:23; cf. Ruth 3:10; Jer. 2:5). The only real defense of the holy life against the evil cunning of the adversary is an ever deepening and intensifying devotion for Christ (2 Cor. 11:3). The citadel of the soul is strongly fortified only when devotion to Christ is complete. This was the citadel surrendered by our first parents. The apostle John capsulizes the principle in 1 John 3:19-20. Devotion, however, requires "devotions." We must feed the fires of devotion, remembering that the "world" is anything, however seemingly "bad" or "good," that cools our devotion for Christ. Devotion may be cultivated and fed by listening to His Spirit as we read His Book; by holding conversations—not monologues—with Him in prayer; by doing what and as He says; by loving those whom He loves and those who love Him. There are programs of "devotions," but devotion is not a program; it is the core condition of the holy heart. Our prayer should always be: More love to Thee, O Christ, More love to Thee! See PRAYER, CONSECRATION, HOLINESS. For Further Reading: Christensen, The Inward Pil- grimage; Murray, With Christ in the School of Prayer; Clark, A Testament of Devotion; Chambers, My Utmost for His Highest. T. CRICHTON MITCHELL DIALECTIC. Originally "conversation," dialectic has had a variety of meanings throughout history: art of discourse by question and answer (Socrates); pattern of logical reasoning (Aristotle); pairing of contrasting opinions by authorities, followed by a reconciling view (medieval theology); dynamic process of universal reality through thesis, antithesis, and synthesis, evident in history (Hegelian idealism, Marxian materialism). Influenced by the Reformation and particularly Kierkegaard's revolt against idealism, neo-orthodox "dialectical theologians" (Barth, Brunner, Niebuhr, et al.) stressed the complexities and apparent opposites or paradoxes of human existence under God. Finitude and infinity, time and eternity, culture and the kingdom of God, natural reason and divine revelation—such 162 DIASPORA—DISCERNMENT discontinuities between humanity and God cannot be dissolved by rational coherence, but only held together in God-given faith. The radical tension between divine judgment on human sinfulness and grace which alone can redeem is manifest to faith in the supreme paradox of the Incarnation-—"not a logical contradiction" but an event which "transcends all human expectations and possibilities" (Tillich, Systematic Theology, 1:57). Theology that is dialectical is never final or fixed. It acknowledges human limits before the mystery of God and the ambiguities and polarities of life (2 Cor. 4:7-12; 6:3-10), yet calls for faithfulness to Christ that makes these tensions creative. See neoorthodoxy, marxianism, philosophy, reason.
Of recent years there has been a tendency in some circles to minimize if not repudiate the implicit dualism in dichotomy, in favor of a holistic view of man. This emphasizes body-mind as a unity. While this may be a wholesome corrective to an extreme Platonism which postulates the body as evil, to be shed as soon as possible, and the spirit preexistent, entirely distinct, and inherently incompatible with the body, the reaction, if pushed to its own extreme, contains error as equally unbiblical. It implies natural mortality of the total person, with no form or degree of extended survival after death excepting on the basis of redemption in Christ. See trichotomy, man, immortality conditional immortality, dualism, soul, soul sleep.
When the expression "the teacher" (ho di-daskalos) is used without qualification, it refers to the one Teacher whose word is authoritative and complete, Jesus Christ. The didache, then, refers to His teaching. This body of knowledge and this way of life were handed down as a tradition (pa-radosis) by the oral teaching of the apostles and then in the Scriptures. Didache is also the name of a document in sub-apostolic literature that purports to be a summary of the teachings of Jesus through the apostles. It was not written by the apostles. See doctrine, christian education. For Further Reading: Ridderbos, The Authority of the New Testament Scriptures, 72-80; Wegenast and Fiirst, "Teach, Instruct, Tradition, Education, Discipline," NIDNTT, 3:759-81. WlLBER T. dayton DISCERNMENT. This is the ability to distinguish reality from appearances and truth from falsehood. Such insight is needed in respect to persons, doctrines, impressions, and specific situations. Discernment is one of the special gifts of the Spirit (1 Cor. 12:10). The province of this gift is primarily that of discernings "of spirits." The "spirits" here may refer to different moods or atmospheres, or to supernatural influences, perhaps both. Atmosphere or impression may come from evil spirits, even when persons involved may ascribe the various psychic or spiritual movements to the Holy Spirit. Or the human spirit may be the sole, or at least primary, agency. The gift of discernment enables its possessor to sense what the truth is behind the vocal claims and psychic phenomena. The classic biblical example of this gift being demonstrated is Peter's perception of the ruse of
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Ananias and Sapphira (Acts 5:1-6). It is possible that Peter did not always have this dramatic power of "seeing through" people—which raises the question whether anyone can properly claim the gift as a permanent and infallible possession. To publicly claim such a gift advertises oneself as being privy to divine secrets and comes perilously close to setting oneself up as clairvoyant. The much-vaunted claims of so-called seers or psychics is at base a claim to a special power of discernment. Especially to be suspect are persons who in the name of a "gift of discernment" presume to tell other people what they should do, such as whom they should marry, when they should move, what should be their vocation, and such matters. It is more likely that the gift of discernment is given by the Spirit as needed, to the persons whom He has made responsible—as in the case of Peter. Yet while false claims are to be avoided in respect to a "gift," the ability to discern, as a matter of good judgment and common sense, on the basis of biblical principles and mature experience, is of inestimable value. Without it we will be gullible and forever taken in by charlatans or by Satan posing as an "angel of light" (2 Cor. 11:14). John's admonition to "test the spirits to see whether they are from God" (1 John 4:1, niv) suggests not direct intuition or revelation but the intelligent application of definite criteria. The prayerful exercise of common sense, through knowledge of the Bible, understanding of people, and sensitivity to the Holy Spirit are the components of that kind of discernment which every Christian should prayerfully strive to acquire. But not only should "spirits" be discerned. "What is best" should also be discerned (Phil. 1:10, niv)—things that matter or that make a difference. These are cultural and methodological matters. Those who cannot distinguish between what is important and what is not, what is essential and what should belong to personal opinion, will tend to become preoccupied with minor matters and proliferate needless divisions among God's people. See discrimination, culture, doctrine, guidance, gifts of the spirit. For Further Reading: Knapp, Impressions. Richard S. Taylor DISCIPLE. The general meaning of the word in the Greek means "pupil" or "learner." A disciple is an understudy or apprentice to a teacher. Moses had disciples (John 9:28) as well as John the Baptist (Mark 2:18) and even the Pharisees (Matt. 22:16). A disciple is one who accepts the views of his teacher and is an adherent, both in belief and practice (7SBE, 2:851). In the NT, the word "disciple" has both a special and general meaning. The special group of 12 apostles were called Christ's disciples (Matt. 10:1; 11:1). These were the ones closest to Him and were given a special mission (Acts 1:15-22). However, the name "disciple" is most commonly given to all Christ's followers. The term appears only in the Gospels and Acts and refers to those adhering to Christ's teachings. They were first called Christians at Antioch (Acts 11:26). Clearly they were the believers; they were learners in Christ's school (Matt. 11:28-30); they were to make disciples of others (Matt. 28:19); and their lives were to be sacrifices (Luke 14:26). A disciple of Jesus is one who "believes His doctrines, rests upon His sacrifice, imbibes His spirit, and imitates His example" (ISBE, 2:851-52). See discipleship, discipling, christian, cross-bearing. For Further Reading: ZPBD, 217; Baker's DT, 166-67;
Second, because Jesus is Lord of God's kingdom which has come to men, He is to be obeyed absolutely. Loyalty to Him supersedes ties to self-interests (Luke 14:33), family (v. 26), social custom (9:59-60), and worldly authorities (Acts 5:29). The disciple of Jesus is to obey all His com mandments (Matt. 28:20; John 8:31). One must take up his cross and follow Jesus in suffering (Matt. 10:38-39) and in serving (John 20:21). Realizing that the disciple is not above his Master (Matt. 10:24-25), he will follow His example in lowly service to his brethren (John 13) and in nonretaliatory love when wronged (Luke 6:27-30; 1 Pet. 2:21-23). Like his Master, the disciple seeks to be holy (1 Pet. 1:15-16) and perfect in love (Matt. 5:45). Jesus summed up the essence of Christian dis-cipleship in Matt. 28:19-20. One first becomes a disciple (through a personal commitment to Jesus) and then is instructed to keep all Christ's commandments (absolute obedience). Both the sequence and the balance are essential if one would avoid legalism on the one hand or cheap grace on the other. See conversion, obedience, cross-bearing, didache, discipling. pietism. For Further Reading: Hershberger, T7ie Recovery of the Anabaptist Vision, 29-54; Bonhoeffer, The Cost of Disci-pleship; Kittel, 4:390-461. luke L. keefer, Jr. DISCIPLINE. Discipline is the regulation of life by principle and rule. Regulation by rule is imposed discipline, while regulation by principle is self-discipline. Self-discipline may include rules too, but they will be self-imposed. Regulation by principle is the higher level (if the principles are Christian). Some imagine that the acquisition of self-discipline should free one from any subordination to rule. But that is impossible in any civilized society. Traffic rules, licensing laws, property restrictions, and hundreds of other laws which one takes for granted all constitute imposed regulation. One's maturity is measured by one's capacity to live within this system cheerfully and without losing a sense of essential freedom. The possession of a high level of self-discipline is not in itself an evidence of saving grace. The principles which govern one's life may be thoroughly selfish and mercenary. An intense desire to gain a certain position may become the principle governing the whole of one's activities. Any dominating ideal, commitment, moral standard, or personal ambition may constitute a "principle" generating self-discipline. But clearly, principles may be low and unworthy as well as high and lofty. And even the more lofty principles may be forms of self-righteousness, commendable in themselves, perhaps, but not expressions of dis-cipleship. But while discipline may not prove discipleship, discipleship demands discipline. Without discipline discipleship dissolves. Discipleship increases rather than diminishes the imposed forms of discipline. For the supreme subordination is to Christ: "Take my yoke upon you." The disciple says good-by to autonomy forever. Subordination to Christ is proven by subordination to the Church, His Body. Christ clearly in the NT, by personal word and by His Spirit, delegated authority to the Church to direct and restrict believers who expected to maintain fellowship in the Body. The familiar Methodist Discipline exemplifies this principle. This represents the regulations under and within which Methodists govern themselves. Corporately it is self-government. As it affects the individual, it is imposed government. Every branch of the Christian Church from the apostles until now has had some such disciplinary structure, in some cases simple and in others elaborate, perhaps even oppressive. But the right of the Church to exercise discipline over its members is without question a biblical right. To profess subordination to Christ and practice insubordination to the Church is a form of self-delusion; for it is Christ through the Spirit who commands, "Obey them that have the rule over you" (Heb. 13:17; cf. Phil. 2:12; 2 Thess. 3:14). (The relationship of a believer to an apostate or heretical church is a totally different matter.) The acceptance of the imposed disciplines, both of society and the Church, is a great aid in achieving self-discipline. Here too the true point of beginning for the Christian is to be found in the words of Jesus: "If any man will come after me, let him deny himself, and take up his cross, and follow me" (Matt. 16:24). Christian self-discipline demands self-denial. This is first and foremost the denial of self's rule. There must be nothing less than the dethronement of self, then it can become self-denial as a pattern of life in the sense of self-control. This includes the control of moods, affections, appetites, expenditures, time, tongue, not for the glory of self but the honor of Christ. At this level discipline is the governor which keeps the wheels of life from flying apart. Whether it is the works of a watch or a human personality, balance and control will increase both durability and efficiency. And a self-controlled person is easier to live with and work with, for there is less friction, vibration, and noise. See discipleship, discipling, obedience, grow (growth), spirituality, leisure. For Further Reading: Gardner, Personal Religious Disciplines; Cattell, The Spirit of Holiness; Shoemaker, Ex-
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traordinary Living for Ordinary Men, 31-48; Taylor, The Disciplined Life. RICHARD S. TAYLOR DISCIPLING. In its simplest definition, discipling is making disciples. However, the wording of the Great Commission seems to imply an extended obligation. For not only is the original imperative "make disciples" modified by "going" and "baptizing," but by "teaching them to observe all things whatsoever I have commanded you" (Matt. 28:19-20). It would seem clear, therefore, that discipling includes more than making converts. This understanding has been the springboard for a relatively new but burgeoning movement called "discipling." This has become the technical term for a special form of teaching activity within the local church. The "discipler," generally the pastor or other qualified person, gathers around him a group of "disciples" whom he instructs at a deeper level and a more rapid, concentrated pace than the regular ministries of the church provide. Methods, and even philosophies, greatly vary. A typical program is the use of a syllabus by a small, committed group in two-hour sessions each week for a year. Elton Trueblood's Yokefellow program envisions a five-year reading course under competent guidance in Bible, theology, church history, and related areas. Simpler plans call for shorter periods; some plans are much less structured. Some pastors focus on one-to-one (or two or three) relationships. With some disciplers the task is seen to be the reproduction of the leader, with the idea that these in turn reproduce themselves, in a geometric progression and expansion of disciples and disciplers, until virtually the entire church has been not only discipled but become a body of disciplers. The discipling approach is seen by its advocates as the quickest and most effective way to develop an efficient, spiritually mature, and soul-winning church. Undoubtedly it has great potential for the accomplishing of such a worthy objective. When properly managed, it has already revitalized many churches and opened to many pastors an exciting and much-needed new form of ministry. Observers of the movement see possible perils which could counteract effectiveness. One is the additional load placed on the already hard-pressed laymen, resulting in further fragmentation of families, and further fatigue and frustration, which could prove counterproductive, if not disastrous. Furthermore, a pouring of pastoral and lay time and energies into discipling could also weaken the structure of the church as a whole, since many of the most willing disciples are the very ones most needed to hold office in the church schools, on the board, and elsewhere. Some pastors believe that better nurturing can be achieved by strengthening the agencies already in place, primarily the pulpit ministry and Christian education entities. Perhaps also the supposed biblical base needs more careful examination. For one thing, it is unrealistic to try to pattern after the Jesus-Disciples model. No modern pastor has the authority or wisdom of Jesus; nor can he expect 12 or so people to leave their vocations, even their homes, to virtually live with him for three years. Even a very modest facsimile can result in damaging family disruption. This smacks more of some modern cults than of a soundly biblical church. Lurking in the background, in some cases, is the disavowal of the distinction between clergy and laity, a disavowal widely popularized in recent times. Implicit is the understanding of Eph. 4:12 which interprets the ministries for which the saints are to be equipped to be those of the apostles, evangelists, prophets, and pastors and teachers (v. 11). This cannot possibly be the apostle's meaning. God has called these persons to these special vocations in the Church; they in turn are not authorized to "play God" and presume to reproduce themselves. Rather the equipping of laymen is for the ministries which belong universally to the Christian life—prayer, witnessing, stewardship, churchmanship, holy living. The erasing of a distinction between clergy and laity cannot be soundly supported biblically. What could safely be acknowledged as proper goals of a discipling program? Perhaps five can be listed. (1) The program should aim at achieving a thorough grounding in Christian theology and biblical knowledge. This cognitive content should never be pushed into a corner by fellowship and inspiration, or an emphasis on personal support and affirmation. (2) There should be the aim of achieving Christian stability: commitment, devotional depth, and disciplined patterns of living. Knowledge must be supplied with self-control (2 Pet. 1:6). (3) Discipling provides a means of helping a Christian discover his "gifts" and to come to an understanding of God's will for him. (4) Discipling should result in a deeper, more all-absorbing concern for people—especially the lost—and increased skill (a) in interpersonal relationships and (b) in influencing the unconverted Christward. (5) Discipling should lead to or build upon a crisis experience of entire
166 DISCRIMINATION—DISPENSATION OF THE SPIRIT sanctification and should never be permitted to be a substitute. See disciple, discipleship, discipline, koinonia, church membership. grow (growth), pietism. For Further Reading: Baker's Dictionary of Practical Theology, 414-42; Eims, The Lost Art of Disciple Making; Kuhn, The Dynamics of Disciple Building. Richard S. Taylor Directory: sites -> default -> files -> publications publications -> Table of Content forward introduction publications -> Rehabilitation Engineering Research Center for Wireless Technologies Georgia Institute of Technology publications -> Housing Counseling Research in Chicago publications -> Communicating with Aboriginal and Torres Strait Islander Audiences publications -> New Brunswick Info Sheet on First Nations Child Welfare publications -> Paap’s Electronic Newsletter 14 November 2008 Volume 11 Number 22 towards ‘smart’ subsidies in agriculture: lessons from recent experience in malawi publications -> Information support of pedagogical process for the children experiencing difficulties with acquisition of preschool educational programs publications -> Asus’ ZenFone ar has Google’s augmentted and virtual reality baked in — but not combined publications -> School Readiness and Early Grade Success Consultation Memo Atlanta, ga Download 6.66 Mb. Share with your friends:
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