A Follow-Up Program for Public Evangelism Using Online Discipleship in the Indiana Conference

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Professional Dissertations DMin Graduate Research

2022

A Follow-Up Program for Public Evangelism Using Online A Follow-Up Program for Public Evangelism Using Online

Discipleship in the Indiana Conference Discipleship in the Indiana Conference

Eric Freking

Andrews University

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ABSTRACT

A FOLLOW-UP PROGRAM FOR PUBLIC EVANGELISM

USING ONLINE DISCIPLESHIP IN THE

INDIANA CONFERENCE

Eric Michael Freking

Adviser: Kurt Johnson

ABSTRACT OF GRADUATE STUDENT RESEARCH

Professional Dissertation

Andrews University

Seventh-day Adventist Theological Seminary

Title: A FOLLOW-UP PROGRAM FOR PUBLIC EVANGELISM USING ONLINE

DISCIPLESHIP IN THE INDIANA CONFERENCE

Name of researcher: Eric Michael Freking

Name and degree of faculty adviser: Kurt Johnson, DMin

Date completed: May 2022

Problem

Traditional Adventist public evangelism in North America typically sees a large

drop in attendance of new converts or potential converts shortly after the meetings end. I

have personally held or been a part of around thirty evangelistic series in the past twenty

years and have seen this pattern in each of them. The consequences are the loss of new or

potential members, who, given more interaction with the evangelist, may assimilate into

the church.

Method

An online discipleship program was created and launched in the Summer of 2020

in Indiana. Its purpose was to educate the participant on how to be a well-rounded

disciple. The program had seven sections which were called the 7 C’s of discipleship.

The 7 C’s were as follows: Character of God, Communion with God, Comprehension of

His Word, Calling, Community, Conflict, and Culture. All the program was recorded

usually short lectures done by me. There were thirty-one lectures the participants viewed.

They took a survey prior to beginning the program and then when they concluded each

section to assess levels of growth in each area.

Results

Eighteen students completed the online discipleship program. The surveys’ results

were calculated for the group and then averaged. This was done before the program and

after each section. The participants experienced growth in knowledge in each of the

sections. Concerning Conflict and Culture, participants expressed a greater understanding

of how these subjects play a role in the discipleship process. Calling seemed to have the

weakest impact as the participants needed more guidance in identifying their spiritual

gift.

Conclusions

The project demonstrated the need to have an organized discipleship program for

both members and new converts in a local church. The 7 C’s seemed to help the

participants understand what it means to be a follower of Christ. The findings suggest

that having both members and new converts go through a well-rounded program like this

will have positive results on the spiritualty of the participant.

Andrews University

Seventh-day Adventist Theological Seminary

A FOLLOW-UP PROGRAM FOR PUBLIC EVANGELISM

USING ONLINE DISCIPLESHIP IN THE

INDIANA CONFERENCE

A Professional Dissertation

Presented in Partial Fulfillment

of the Requirements for the Degree

Doctor of Ministry

Eric Michael Freking

May 2022

A FOLLOW-UP PROGRAM FOR PUBLIC EVANGELISM

USING ONLINE DISCIPLESHIP IN THE

INDIANA CONFERENCE

A professional dissertation

presented in partial fulfillment

of the requirements for the degree

Doctor of Ministry

Eric M. Freking

APPROVAL BY COMMITTEE:

_____________________________ ______________________________

Adviser, Director, DMin Program

Kurt Johnson Hyveth Williams

_____________________________ ______________________________

Victor Jaeger Dean, Seventh-day Adventist

Theological Seminary

Jiri Moskala

____________________________ 02-08-2022____________________

S. Joseph Kidder Date approve

iii

TABLE OF CONTENTS

LIST OF TABLES ............................................................................................................ vii

Chapter

1. INTRODUCTION .................................................................................................. 1

Description of the Ministry Context ................................................................ 1

Statement of the Problem ................................................................................. 2

Statement of the Task ...................................................................................... 3

Delimitations and Challenges of this Project ................................................... 4

Description of the Project Process ................................................................... 8

Theological Reflection ............................................................................. 8

Literature Review ..................................................................................... 9

Method of Intervention ............................................................................. 9

Structure of the Intervention ..................................................................... 9

Narrative of Implementation .................................................................. 11

Evaluation of the Implementation .......................................................... 12

Definition of Terms ....................................................................................... 12

2. THE THEOLOGICAL FOUNDATIONS OF RETENTION AND

DISCIPLESHIP .................................................................................................... 15

After the Exodus ............................................................................................ 15

Exodus and Discipleship ........................................................................ 17

Discipleship in Daniel ............................................................................ 20

Acts ................................................................................................................ 23

Core Principle 1: Doctrinal Instruction .................................................. 24

Core Principle 2: Fellowship and Community ....................................... 25

Core Principle 3: Prayer ......................................................................... 27

The Epistles ................................................................................................... 29

Love ........................................................................................................ 29

Humility .................................................................................................. 31

Sound Doctrine ....................................................................................... 32

Summary ........................................................................................................ 33

3. LITERATURE REVIEW ..................................................................................... 35

The Challenge of Member Loss in the Adventist Church ............................. 36

Follow-up and Retention Plans for New Converts ........................................ 37

Acceptance ............................................................................................. 37

Understanding ......................................................................................... 39

Ministry .................................................................................................. 41

Discipleship Essentials .................................................................................. 43

Discipleship Definition ........................................................................... 44

Essentials ................................................................................................ 45

Conversion ...................................................................................... 46

Communion ..................................................................................... 47

Comprehension ................................................................................ 47

Call .................................................................................................. 50

Community ...................................................................................... 52

Conflict ............................................................................................ 52

Culture ............................................................................................. 54

Discipleship and the Internet ......................................................................... 55

Summary ........................................................................................................ 57

4. DESCRIPTION OF THE DISCIPLESHIP PLAN FOR EMMAUS

MINISTRIES ........................................................................................................ 59

History of Emmaus Ministries ....................................................................... 59

Previous Results ..................................................................................... 60

Diagnosis of the Problem ....................................................................... 62

Development of a Stronger Discipleship Plan ........................................ 64

Emmaus Discipleship Plan ............................................................................ 64

Daniel Seminar ....................................................................................... 65

Internet Discipleship Program ................................................................ 67

Preparing the Church for A Relational Environment ............................. 70

Summary ........................................................................................................ 71

5. NARRATIVE OF THE IMPLEMENTATION OF THE EMMAUS ONLINE

DISCIPLESHIP PROGRAM................................................................................ 73

Phase One: Development of a Website ......................................................... 73

Phase Two: Conduit to Convey the Information ........................................... 74

Phase Three: IRB Approval ........................................................................... 75

Phase Four: Search for Participants ............................................................... 76

Phase Five: Encouraging Participants ........................................................... 77

Phase Six: Evaluating the Data ...................................................................... 78

Outline of the Content ................................................................................... 78

Section 1—Character of God ................................................................. 78

What is a Disciple? .......................................................................... 78

Is God Worth It? .............................................................................. 79

Section 2—Communion with God ......................................................... 79

Communion with God ..................................................................... 80

The Importance of Communion with God ...................................... 80

Tips for Enhancing the Devotional Life .......................................... 81

Five Reasons to Pray ....................................................................... 81

Section 3—Comprehension of His Word ............................................... 82

Comprehension Introduction ........................................................... 82

Messiah’s Method—Introduction ................................................... 82

Messiah’s Method of Study ............................................................. 83

Messiah’s Method of Study Examples 1 and 2 ............................... 83

Tools to Enhance Bible Study ......................................................... 84

Section Four—Calling ............................................................................ 84

Calling Intro .................................................................................... 84

Calling and Discipleship ................................................................. 85

The Big Picture of Your Calling ..................................................... 85

Your Spiritual Gift .......................................................................... 86

How to Give a Bible Study ............................................................. 86

Section Five—Community ..................................................................... 87

The Purpose of Community ............................................................ 87

The Importance of the Church in the Disciple’s Walk .................... 87

The Remnant Movement and the Disciple ...................................... 88

A Man Without a Church ................................................................ 88

Section Six—Conflict ............................................................................. 88

Conflict from Without the Church .................................................. 89

Conflict from Within the Church .................................................... 89

How to Restore a Broken Relationship ........................................... 90

Section Seven—Culture ......................................................................... 90

Culture Intro .................................................................................... 90

Daniel and Culture .......................................................................... 91

Entertainment and the Disciple ....................................................... 91

The Disciple and Appearance.......................................................... 92

Christian Adornment and the Disciple ............................................ 93

Demographics ................................................................................................ 93

Implementation Narrative—Summary .......................................................... 99

6. PROJECT AND EVAULATION OUTCOMES ................................................ 100

Introduction .................................................................................................. 100

Evaluations .................................................................................................. 100

Preassessment Outcome ............................................................................... 101

Character of God .................................................................................. 101

Communion with God .......................................................................... 101

Comprehension of His Word ................................................................ 102

Calling .................................................................................................. 103

Community ........................................................................................... 104

Conflict ................................................................................................. 105

Culture .................................................................................................. 105

Post Assessment Outcome ........................................................................... 106

Character of God .................................................................................. 106

Communion with God .......................................................................... 108

Comprehension of His Word ................................................................ 110

Calling .................................................................................................. 111

Community ........................................................................................... 112

Conflict ................................................................................................. 113

Culture .................................................................................................. 114

Interpretation of Data ................................................................................... 115

Character of God .................................................................................. 116

Communion with God .......................................................................... 116

Comprehension of His Word ................................................................ 117

Calling .................................................................................................. 117

Community ........................................................................................... 118

Conflict ................................................................................................. 118

Culture .................................................................................................. 118

Overarching Conclusions ............................................................................. 119

Recommendations ........................................................................................ 120

Final Thoughts ............................................................................................. 121

Appendix

A. IRB APPROVAL CERTIFICATE ..................................................................... 123

B. PREASSESSMENT SURVEY ........................................................................... 124

C. POST ASSESSMENT SURVEY: CHARACTER OF GOD ............................. 128

D. POST ASSESSMENT SURVEY: COMMUNION WITH GOD ...................... 129

E. POST ASSESSMENT SURVEY: COMPREHENSION ................................... 130

F. POST ASSESSMENT SURVEY: CALLING.................................................... 131

G. POST ASSESSMENT SURVEY: COMMUNITY ............................................ 132

H. POST ASSESSMENT SURVEY: CONFLICT.................................................. 133

I. POST ASSESSMENT SURVEY: CULTURE ................................................... 134

J. TESTIMONIALS ............................................................................................... 135

K. IMPROVEMENTS TO THE PROGRAM ......................................................... 141

REFERENCE LIST ........................................................................................................ 142

VITA ............................................................................................................................... 150

vii 
 
LIST OF TABLES 
 Patterns of Attendance .......................................................................................... 63 
 Participation Overview ......................................................................................... 95 
 Age Range Of Participants Who Started the Program .......................................... 95 
 Gender ................................................................................................................... 95 
 Length of Time those Who Started the Program Attended Adventist Church ..... 96 
 Racial Background ................................................................................................ 96 
 Age Demographics of Those Who Completed the Program ................................ 97 
 Gender demographics of those who completed the program................................ 97 
 Length of Time Those Who Completed Program Attended Adventist Church .... 97 
 Racial Background ................................................................................................ 98 
 How Participants Connected with Adventist Church ........................................... 98 
 Religious Background Prior to Becoming Adventist............................................ 99 
 Preassessment: Character of God........................................................................ 101 
 Preassessment: Importance of Daily Devotions ................................................. 102 
 Preassessment: Devotion's Frequency ................................................................ 102 
 Preassessment: Comprehension of His Word ..................................................... 103 
 Spiritual Gifts ...................................................................................................... 103 
 Preassessment: Calling........................................................................................ 104 
 Preassessment: Community ................................................................................ 104 
 Preassessment: Community ................................................................................ 105 

viii 
 
 Conflicts .............................................................................................................. 105 
 Preassessment Culture ........................................................................................ 106 
 Preassessment: Culture ....................................................................................... 106 
 Post Assessment: Character of God .................................................................... 107 
 Post Assessment: Impact on Trusting God ......................................................... 107 
 Post Assessment: Daily Devotions ..................................................................... 108 
 Post Assessment: Devotions Frequency ............................................................. 109 
 Post Assessment: Impact on Devotions .............................................................. 109 
 Post Assessment: Studying God's Word ............................................................. 110 
 Post Assessment: Spiritual Gifts ......................................................................... 111 
 Post Assessment: Seek Opportunities ................................................................. 112 
 Post Assessment: Impact of Community Section ............................................... 113 
 Post Assessment: Comfort with Conflict ............................................................ 114 
 Post assessment: Kingdom of Heaven ................................................................ 115 
 
 
 

CHAPTER 1

INTRODUCTION

Description of the Ministry Context

I currently pastor in the Indiana Conference of Seventh-day Adventists and hold

the position of district pastor and conference evangelist. As of February 8, 2021, the

Indiana Conference holds a membership of 9,002 members and 70 congregations.

From 2016 to 2020, I held approximately four evangelistic meetings per year in

the Indiana Conference. English speaking pastors within the Indiana Conference

contacted me to hold a 4-week/5-weekend evangelistic meeting. The meetings are

conducted approximately four nights per week. I also work with the conference

administration for assistance in prioritizing which churches to hold meetings in. In a

typical year, I hold four meetings in Indiana.

As of 2019, the United States Census Bureau estimates Indiana has 6,732,219

people living in the state. The following is a breakdown of the racial demographics: 85%

White, 10% Black, 7% Hispanic or Latino, and 3% Asian. To the best of my knowledge

as an observer, I would say these racial demographics are close to the percentages of

people who come to the public evangelistic meetings I conduct.

According to my observations, rarely does someone attend my public evangelistic

meeting who does not profess Christianity in some form. The following is the Christian

religious demographics of Indiana: 20% Roman Catholic, 14% Baptist, 10% Christian,

9% Methodist, and 6% Lutheran. Sixteen percent of Indiana residents have no religious

affiliation.

Politically speaking, Indiana is largely considered a Republican state as the state

has only voted for a Democratic presidential candidate five times since 1900.

Affectionally calling its people “Hoosiers,” Indiana is known for its mostly conservative

values. Consequently, the vast majority who attend public evangelistic meetings are

Republican conservative Christians.

I conduct meetings in a variety of cities and settings. Some of the meetings are

held in smaller towns such as North Vernon, Indiana, with a population of nearly 7,000

people, or a larger city like Fort Wayne, Indiana, with a population of 265,000 people.

When the meetings are held in a larger city, I have noticed more non-White people in

attendance. The meetings are either held at the local church or a rented venue such as a

hotel meeting room.

Statement of the Problem

In early 2016, I became the Indiana Conference evangelist. Prior to this, my

ministry experience was a Bible worker (2000-2003). From 2003-2005 I attended the

seminary at Andrews University. I was hired by the Texico Conference (New Mexico and

West Texas) in 2005 where I began my pastoral ministry (2005-2008). In 2008, I joined

the Indiana Conference and have pastored there from 2008-present.

From 2000 to the present, I have been heavily involved in public evangelism as a

Bible worker, a pastor working with an evangelist, and a solo evangelist. During this

time, I have made several observations about public evangelism, notably the problem of

retaining new converts.

In Texico, I worked under a conference president who encouraged public

evangelism and trained minsters to do it. It was there I began conducting meetings and

having success in proclaiming the Adventist message in a public setting. I learned a lot in

those early meetings about public evangelism, mostly from failures.

In Texico, I also noticed low retention numbers from previous evangelistic

meetings in my district prior to my arrival. I pastored three churches during my time in

Texico and given the heavy emphasis on public evangelism in this conference, all my

churches had conducted several public meetings in the previous fifteen years prior to my

arrival. One church baptized approximately sixty people, only to retain two who were

still attending at the time of my arrival four years later. Across the North American

Division such observations have been made. Santos (2016) notes, “In the last fifty years,

the Seventh-day Adventist Church experienced a net loss of 39.25% of its baptized

members which represents over 13 million people. Research has shown that the people

most likely to leave the church are recent converts and converts from public evangelism”

(115, 116).

Observing such losses challenged me to be more effective in retention following

an evangelistic series. It seemed that after the speaker would leave and the hype of the

meetings wore off, the visitors and newly baptized would leave not long after. Although

many factors contribute to people leaving, there had to be a way to improve the retention

numbers.

Statement of the Task

The task of this project was to develop an online discipleship program which

emphasizes practical ways to walk with God and become a growing disciple. The

following statement from White (1946) on “practical godliness” influenced what I was

trying to accomplish. She writes: “Ministers should not preach sermon after sermon on

doctrinal subjects alone. Practical godliness should find a place in every discourse” (178).

Practical godliness in my understanding differs from Bible doctrine, which is the main

focus of public evangelism. Practical godliness emphasizes the practical Christian

disciplines in which each follower of Christ must excel, or the fundamentals of the

Christian walk. Public evangelism is critical for many reasons, particularly in how it

helps change one’s worldview. However, due to lack of time, public evangelism often

does not highlight the basic, practical elements of discipleship that benefit the disciple

long term. Therefore, the project and website connected with the project are not devoted

to Bible doctrines, but on practical ways one becomes a strong follower of Christ.

To implement this task, I developed a website dedicated to practical discipleship.

The program features seven sections of thirty-one video clips that I produced (except for

one video). Once the participant completes one video, the next portion of the seven-part

program becomes available.

To evaluate the participant’s growth, a pre-assessment survey was used.

Following completion of each section, a few questions related to that portion of the

program are posed.

Delimitations and Challenges of this Project

I faced several challenges in trying to implement and evaluate this project. First, it

was difficult to find those new to the Adventist faith to participate in the program. I asked

the conference leaders for their assistance. I encouraged them to ask the pastors in the

Indiana Conference to help identity those new to the Adventist Church who would

potentially go through the program. However, after about three times asking and getting

no response, I focused instead on those I knew who were new to the Adventist faith.

Also, as a conference evangelist, I was acquainted with several who are new to the

church but many of them did not have time or interest to go through the program.

Another challenge I faced was the lack of competency several participants had

with computers. Some had a hard time setting up a password to begin the program and

gave up easily, even though I agreed to walk them through the process. Younger people

are generally good with computers, but of the several I asked to go through the program,

none did.

A third challenge I faced was the lack of personal interaction. Exploring a biblical

view of discipleship is often done one-on-one or in a small group involving personal time

together. Gonçalves (2016, 282-289) argues that biblical discipleship takes place either

one-on-one or in small groups. He states, “Therefore, I recommend the planning and

implementation of a discipleship process at the local church level that takes into

consideration the one-on-one approach as well as a community-based structure as found

in the biblical examples of discipleship” (288). Considering this, having an online

discipleship program lacks the intimacy that would take place in a normal discipleship

program. However, there are examples in the Bible of those following Christ who

seemingly did not have one-on-one interaction, such as Joseph of Arimathea and

Nicodemus (see John 19:38, 39).

Lastly, this project was launched during the COVID-19 outbreak. The year 2020

was going to be a big year for public evangelism in Indiana. The General Conference was

set to be in Indianapolis and the Indiana Conference received evangelism funds from

several sources. I was scheduled to conduct four meetings and my plan was to gather data

from these meetings. However, none of the meetings occurred. Consequently, I lost much

of the potential data for this project. Likewise, much of the year 2021 was looking

doubtful for public evangelism. Given these obstacles, I needed to change the direction of

my project. I briefly explain my previous proposed project and the changes my advisor

and I agreed to.

My original plan was to track baptismal numbers after each meeting, accounting

for a strong discipleship program to be implemented. This involved the pastor/elder and

me conducting a follow-up Bible series using the Daniel Seminar from Seminars

Unlimited. The Daniel Seminar was to emphasize what it means to be a disciple using the

life and lessons from the book of Daniel. The Daniel Seminar was also an opportunity to

review the unique teachings of the Seventh-day Adventist Church.

I also planned to encourage participants to go through my online discipleship

program while I monitored their progress and encouraged them along the way. By so

doing, I would gather data in the area of retention as well as spiritual growth. I planned to

track how many were still attending church a year following the evangelistic meeting.

However, due to Covid-19 my plans and evaluation changed.

My advisor and I discussed the challenges with Covid-19 restrictions, and he gave

me permission to alter my project. Instead of evaluating retention data and baptisms, I

would focus on gathering data from those going through the website. The target group

would be those who were new to the Seventh-day Adventist Church and the evaluation

would be their spiritual growth as they went through the program.

The limitations of this project include the difficulty of measuring spiritual growth

as it relates to discipleship. Petrie (2016, 87) agrees on the difficulty of accurately

measuring someone’s spiritual growth when he writes, “This development of Christian

faith, being centered around a relationship with Christ, appears to be an intangible and

ostensibly beyond scientific measurement.” White (1977) made a similar statement,

“That regenerating power, which no human eye can see, begets a new life in the soul; it

creates a new being in the image of God. While the work of the Spirit is silent and

imperceptible, its effects are manifest. If the heart has been renewed by the Spirit of God,

the life will bear witness to the fact” (57).

Furthermore, it is hard to measure one’s spiritual growth in a short amount of time

or by just going through a discipleship program. Spiritual growth is the work of a lifetime

and, even then, is hard to evaluate. Therefore, I tried to ask the questions in a way to

gauge how that specific section influenced the participant.

In essence, the program was designed to give people practical ways in which they

can grow. Consequently, the evaluation is more of measuring how they understand the

practical essentials of discipleship.

A second limitation was the bias that could occur because the subjects are

acquainted with me, the creator of the program. Naturally, they would be inclined to

answer the questions in a favorable light because of our relationship and of my having a

generally positive influence on their spiritual lives. It would be interesting to evaluate

participants of the program who have no prior relationship to me. Nevertheless, I stressed

honest feedback and believe most participants provided such.

Lastly, I hoped for more participants. Although the actual number of participants

was sufficient to determine the success of the program, more participants would have

been useful. I especially would have liked to have seen more participants from the

eighteen to thirty age group.

Description of the Project Process

The process for this project dissertation included (1) development of a theological

foundation, (2) reviewing significant literature related to the problem, (3) development of

a program to help solve the problem, (4) a narrative of the implementation, and (5) an

evaluation of the program results.

Theological Reflection

The theological reflection in Chapter 2 examines retention and discipleship

principles found in the Bible. The four main areas of focus were retention and

discipleship after the Exodus, in the life of Daniel, the book of Acts, and the epistles of

Paul. The specific patterns gleaned from these parts of the Bible as related to retention

and discipleship were as follows: (1) God wanted them to know His character; (2) God

wanted them to comprehend His Word; (3) God wanted His people to spend time with

Him; (4) God’s people need fellowship of like-minded believers; (5) God’s people would

face trials and difficulties; (6) God wanted His people to understand they had a calling

and mission in this world; and (7) God wanted His people to be cautious of the unbiblical

culture around them.

Literature Review

The literature review in Chapter 3 examined literature related to retention and

discipleship in the four areas. First, it discussed the retention challenge of converts to the

Seventh-day Adventist Church. Second, it surveyed literature related to successful

follow-up and retention principles for new converts. Third, it reviewed literature in regard

to essentials of discipleship. Lastly, the chapter discussed discipleship and use of the

Internet.

Method of Intervention

Chapter 4 describes the discipleship plan for this project which approaches

spiritual growth through the 7 C’s of discipleship. There are seven sections in the 7 C’s of

discipleship. This chapter also discusses the history of Emmaus Ministries in the area of

public evangelism and the need of making changes in retention and baptisms. Lastly, the

chapter discusses the importance of the Internet as it relates to conveying spiritual

information.

Structure of the Intervention

The following is a brief overview of the content of the 7 C’s of discipleship and

how the project was implemented. All the content of the discipleship program was online.

The participants started the program with a welcome video explaining how the program

works. It also asked permission to use their information for doctoral research. They then

watched an introduction to the 7 C’s of discipleship. In this introduction, they were

shown how all the 7 C’s of discipleship come directly from the Bible. Following the

introduction, they began the first C of discipleship.

1. The first section was entitled Character of God. This section focused on what it

means to be a disciple. Additionally, this section’s strong emphasis was on the

loving attributes of the character of God and how He is worthy to be followed.

2. Section two covered the importance of communion with God for the disciple. This

section also offered meaningful ways to better read and understand the Bible. The

last part of this section focused on the importance of prayer in the disciple’s life.

3. The third section was comprehension of His Word. The emphasis of this section

was how to study the Word of God and “rightly divide the Word of truth” (2 Tim.

2:15). The method of Bible study encouraged was the inductive method of Bible

study as well as du Preez’s (2006), “Messiah’s Method” of Bible study. I then took

them through a few exercises using controversial subjects to demonstrate how

these methods work. Lastly, they were taught how to use Bible study tools such as

a lexicon and concordance to enhance their study of the Bible.

4. The fourth section focused on the disciple’s calling. The purpose of this section

was to emphasize the importance of a disciple’s use of their spiritual gifts. This

section explored the purpose of spiritual gifts. It also demonstrated how to discover

one’s spiritual gifts. Third, it discussed the larger picture of one’s calling in light of

the three angel’s messages. Lastly, it explored principles on how to give a Bible

study to someone.

5. Section five stressed the importance of community in the disciple’s life. We also

looked at God’s purpose for the church and the disciple’s role in that. Another

point of this section was the concept of the remnant in the Bible and how it affects

the disciple at the end of time. Lastly, a friend of mine did a short talk on the

pitfalls of not being active in a church.

6. Section six emphasized conflict and the disciple. This section had three parts. First,

how to deal with conflict that comes from outside of the church. This would

include conflict with family members, friends, and employers. The next video

focused on conflict from within the church. This part offered principles on how to

deal with challenges that sometimes arise with fellow members of your local

congregation. Lastly, this section covered biblical principles of how to restore

broken relationships.

7. Section seven was the final section that looked at culture and the disciple. This

section discussed the negative aspects of culture and how it can impact the

disciple. The emphasis of this section was standing for biblical principles

regardless of cultural practices. It also looked at biblical issues related to the

Seventh-day Adventist lifestyle contrasted with cultural norms.

The discipleship program concluded with a brief review of the program. The

video also thanked participants for participating in the program and asked them to

complete a post-program assessment. Lastly, it encouraged them to continue the

discipleship walk.

Narrative of Implementation

Chapter 5 describes the narrative of how the project was implemented. It looks at

the six phases required to complete the project and gather the data. It also discusses the

adjustments made due to Covid-19 and development of the website. Lastly, the chapter

describes the demographics of those who participated in the program.

Evaluation of the Implementation

Chapter 6 discusses the outcomes and evaluation of the Emmaus Ministries

discipleship program. It measures the growth of participants in each of the seven sections

and discusses the strengths and weaknesses of the discipleship program. Lastly, this

chapter provides a summary, recommendations, and conclusion for this project

dissertation.

Definition of Terms

7 C’s of discipleship. The 7 C’s of discipleship are referred to often in this

project. These 7 C’s form the foundation of the discipleship program and are believed by

this author as essential to any discipleship plan. The 7 C’s stand for character of God,

communion with God, comprehension of His Word, calling, community, conflict, and

culture.

Adventist. Adventist is a shorter way of saying a member of the Seventh-day

Adventist Church.

Conference evangelist, evangelist. A conference evangelist is a minister who has

been set aside to speak at local Seventh-day Adventist Churches for the purpose of

lecturing to the public on the distinct message of the Adventist Church through the lens

of Bible prophecy. My responsibilities in Indiana are both a district pastor and conference

evangelist. As of February 2021, I pastor two churches in the Indianapolis area and

conduct 2-3 evangelistic meetings per year.

Convert, new believer. A convert, or new believer, is often defined as someone

coming into the Seventh-day Adventist Church from a different denomination, religion,

or no religion at all. It can also represent the born-again experience people have when

they surrender to Christ.

Daniel Seminar. The Daniel Seminar is a follow-up program used by Emmaus

Ministries following an evangelistic series. It is a purchased set of Bible study guides

from Seminars Unlimited in Keene, TX. The program focuses on the Seventh-day

Adventist message through the book and life of Daniel.

Discipleship program, program. When referring to the discipleship program, I

am often referring to the online program I developed which is found on the website:

www.emmausroaddisciple.com. Sometimes this discipleship program is referred to as the

program.

Discipleship. From my reading, I understand the goal of discipleship as two-fold.

The first goal is to become more like Christ in character and purpose. The second is to

change the worldview of the follower of Christ to a biblical worldview. For the Seventh-

day Adventist disciple, the biblical worldview is based on the great controversy between

Christ and Satan.

Emmaus Ministries. Emmaus Ministries is the ministry name I operate under

when I conduct public evangelism. The name derives from Jesus walking with His

disciples on the road to Emmaus found in Luke 24. My personal website at

www.emmausroaddisciple.com is also the link where one can find the discipleship

program that is emphasized in this project.

Indiana Conference. The Indiana Conference of Seventh-day Adventists is the

conference and state in which I work under and is a smaller conference in the North

American Division of Seventh-day Adventists.

Public evangelism, evangelistic series, Bible prophecy seminar, seminar, and

public evangelism. All these terms describe the same thing in this project. They refer to

a public meeting in which a local Seventh-day Adventist Church invites the community

to listen to Bible prophecy. These events are held either at a local Seventh-day Adventist

Church or at a rented venue. Advertisement for these events is through flyers in the mail,

Facebook advertising, and members inviting their acquaintances. The meetings are

typically twenty presentations over the course of twenty nights.

CHAPTER 2

THE THEOLOGICAL FOUNDATIONS OF

RETENTION AND DISCIPLESHIP

A proper understanding of the theological foundations of retention/discipleship

determines the methodology the church uses to accomplish this important task.

Discipleship methods that do not rely on biblical principles fail to capture God’s intent.

In this chapter we look at four areas of Scripture as they relate to retention and

discipleship principles. First, we look at discipleship found after the Exodus. Second, we

look at core discipleship principles in the book of Acts. Lastly, we explore discipleship in

the New Testament epistles. Throughout this chapter we also interject Ellen White’s

comments on what God was trying to accomplish in discipleship with these portions of

Scripture.

After the Exodus

Perhaps no portion of Scripture has a more thorough discipleship program than

how God taught His people after the Exodus. However, the Pentateuch is often

overlooked regarding discipleship because words such as “disciple” are not used (Wilkins

2015, 51). Nevertheless, Wilkins argues that the Pentateuch is full of discipleship

principles. Two of Wilkins’ (2015, 51, 52) strongest arguments are that discipleship is

clearly seen in Old Testament stories such as Moses/Joshua, Elijah/Elisha, parent/child,

the Schools of the Prophets, etc., and that discipleship is clearly practiced prior to the

New Testament. Paul, who was once a strict follower of the Pentateuch (Phil 3:5), used

this discipleship principle of transferring the faith to able young men (1 Tim 2:2). These

New Testament examples lead us to conclude that the Jews believed in discipleship prior

to the New Testament being written. The first three chapters in Genesis show that

discipleship was introduced by God Himself. God formed Adam and Eve in His image

(Gen 2:7). He instructed them concerning good and evil (Gen 3:3) and gave them other

instructions. It also seems to be His pattern to have met with them in the cool of the day

and commune with them (Gen 3:8). After sin, God instructed them on how things would

now change in the world and their relationship towards one another (Gen 3:11-24).

Therefore, even though our focus will be after the Exodus, the entire Old Testament is

important for a theological study on discipleship.

Several scholars see the story of the Exodus as a type of salvation in Christ. “The

understanding of Israel’s exodus from Egypt as a type of Christ finds its starting point in

the New Testament” LaRondelle, (2007, 13). In other words, the exodus story is a type of

justification. Dybdahl (1994, 18) concurs, “The Exodus story remains the story of every

person today who cries out to God from his or her own place of slavery and is brought to

freedom by a powerful and merciful God.” Hence, this Old Testament story is similar to

the New Testament discipleship experience in that, once one is saved, the discipleship

process begins.

After the Exodus, God revealed to Israel much in the way of salvation, holiness,

laws, and health. This was for the sanctification of His people. In speaking of the exodus,

Beaullieu (2014, 26) states, the exodus “teaches us about justification and sanctification,

in both of which God is involved, not leaving His people in the place where He finds

them but leading them to a new understanding of trust, belief, and faith.” A good example

of how justification and sanctification are seen in the exodus story is God’s preamble to

the Ten Commandments: “I am the LORD thy God, which have brought thee out of the

land of Egypt, out of the house of bondage” (Exod 20:2). Deepati (2012, 18) notes:

The Ten Commandments did not arise out of any arbitrary notion of God, but rather

as a personal, tender reminder of “the Lord your God” who has redeemed Israel from

Egypt. A recovery from bondage, a symbol of redemption, lies at the foundation of

the Ten Commandments. Therefore, the Decalogue is not a legalistic code given to

Israel, but a redemptive tie that defines the relationship of love that should exist

between Israel and their mighty God.

God reminds them that He is the God who delivered them (justification) and is now

giving them laws to teach them how to live (sanctification). Consequently, the exodus

reveals the retention/discipleship process God used with His people after delivering them.

Exodus and Discipleship

The goal of discipleship is to become like God in character and purpose. This goal

is also clearly seen in the Pentateuch. God repeatedly stated “Ye shall be holy: for I the

LORD your God am holy” (Lev 11:44). God also frequently reminded His people to treat

foreigners with kindness as He treated them when they were in Egyptian bondage (Deut

15:15). Simply put, they were to emulate the character of God in their dealings with each

other and with foreigners. This covenant (God’s word and laws) was to be written in their

hearts and minds (Deut 6:6−8) just as the new covenant was to be written in the heart and

mind of God’s people (Heb 8:8−10). Having His laws in their mind and heart meant that

they had become like Him in character.

God’s discipleship plan in the Pentateuch is revealed in the following: (1) the

sanctuary and its services, (2) just laws, (3) holy living among nations who were

practicing “abominations,” and (4) Israel’s calling.

The sanctuary was an object lesson for the children of Israel to understand the

entire plan of salvation. It taught justification and sanctification as well as glorification,

which takes place when Christ returns. Davidson (2005) declares that every major

teaching of Scripture can be found in Hebrew feast days found in Lev 23. The sanctuary

also taught God’s people that He wanted to dwell among them and be their God (Exod

25:8). Understanding that God wanted to be near His people gave the Israelites a sense of

acceptance and love. The pagan gods were distant but Israel’s God wanted to dwell with

them.

Another purpose of the feasts was to give God’s people a sense of community and

bring them together multiple times per year (White 1942, 281). Furthermore, the

sanctuary was designed to stimulate questions regarding the plan of salvation of the

young and foreigners (Exod 13:14), pointing forward to aspects of Christ’s life, sacrifice,

ministry, and future work in the heavenly sanctuary. Therefore, any discipleship plan

would teach themes of salvation connected to Christ’s work in the heavenly sanctuary

(Heb 8:5).

Nehemiah 9:13 states that God gave Israel “right judgments, and true laws, good

statutes and commandments.” These commandments were a transcript of His character.

White (1959, 106) notes, “Christ came to our world to represent the character of God as it

is represented in His holy law; for His law is a transcript of His character. Christ was both

the law and the gospel.” By living out these commandments they were representing God

to each other and to the nations around them (Deut 4:6). These commandments were

based on two principles; loving the Lord will all the heart and loving your neighbor as

yourself (Matt 22:37−40). The commandments were to be their meditation and study

(Josh 1:8). In other words, God wanted them to understand why these laws were

important for relationships and society. They were to have faith that if they kept God’s

commandments, regardless of circumstances, things would be well with them (Deut

6:18). Not only were parents to teach their children these laws, but God designated the

Levites to teach them as well (2 Chron 17:9). Discipleship involves teaching what God

requires of us, not in a legalistic manner, but out of a love for Christ (John 14:15).

A third aspect of what God was trying to instill in His people was holiness. He

called His people a “holy nation” (Exod 19:6). They were not to follow the abominations

of the nations around them (Deut 18:9). Their diet was to be different (Lev 11), as well as

practicing other health principles such as personal hygiene. They were to avoid any form

of spiritualism (Deut 18:9−12). Their dress and appearance were to differ from the

nations around them (Exod 33:6), as well as their agricultural practices. These practices,

and many more, were designed to keep them as God’s “peculiar treasure. . . amongst all

people (Exod 19:5). A retention and discipleship plan would teach holy living as well as

expose unbiblical cultural practices.

God strategically placed his people in the crossroads of major world empires for

them to be a “light to the Gentiles” (Isa 49:6). By emulating Him and upholding His laws,

they were to attract the nations around them to see God’s blessings and recognize the true

God through His righteous ways. This was their calling and purpose. At Israel’s zenith,

the queen of Sheba visited Jerusalem. She observed how God’s people ate, worshipped,

treated each other, and their societal practices (1 Kgs 10:1−10), and glorified the God of

the Hebrews for all He had done for His people. This was God’s calling for His people,

who gave them purpose and identity to be witnesses of His glory. God’s people living at

the end of time also have a purpose and identity which God wants to instill in His people.

When developing a discipleship program and retention strategy, one cannot

overlook God’s purpose for Israel in the Pentateuch. To do so would ignore the

foundational books of Scripture. Pastors often see little value in the Pentateuch regarding

discipleship and have therefore missed important discipleship principles.

Discipleship in Daniel

Daniel’s experience in Babylon, and later Persia, teaches much about discipleship.

Daniel, along with other Hebrews, were brought to Babylon as a result of the Jews’

failure to uphold their part of the covenant. God now intended them to represent Him

among a people who believed in a false religion and false gods. White (1943, 487) states,

“God brought Daniel and his associates into connection with the great men of Babylon,

that in the midst of a nation of idolaters they might represent His character.”

Biblical narratives are a vital tool that God uses to teach godly principles. Paul

states that the Old Testament stories were “written for our learning” (Rom 15:4). Dybdahl

(1994, 281) writes of the importance of stories, “Stories are not only more interesting to

most people than philosophy or theory; they are memory aids as well. We can remember

the lessons of the book because they come to us as stories.” Consequently, stories in the

Bible are strategically placed for the disciple of God to learn valuable lessons. The

narrative portions of Daniel are discipleship in action. “The life of Daniel and his fellows

is a demonstration of what He will do for those who yield themselves to Him and with

the whole heart seek to accomplish His purpose” (White, 1943, 490). Hence, Daniel’s

narrative reveals crucial principles of how, one can be a successful disciple amid conflict

and an unchristian culture. Stefanovic (2007, 76) makes the point, “In each narrative,

God is shown to be present and actively involved in everyday events, providentially

intervening in times of crises.” Using the stories of Daniel to teach discipleship principles

could prove to be helpful in the twenty-first century because Western culture is growing

more hostile to Christian values.

One of Daniel’s early trials in Babylon was a conflict challenging his identity as a

disciple of Christ (Dan 1). White (1943) notes:

The king did not compel the Hebrew youth to renounce their faith in favor of idolatry,

but he hoped to bring this about gradually. By giving them names significant of

idolatry, by bringing them daily into close association with idolatrous customs, and

under the influence of the seductive rites of heathen worship, he hoped to induce

them to renounce the religion of their nation and to unite with the worship of the

Babylonians. (481)

As noted earlier, God tried to instill in His people a strong sense of calling,

holiness, and identity. Now it was the king’s purpose to undo their faith in God.

Throughout the book of Daniel, both Daniel and his Hebrew companions are tested

regarding whether they will remain loyal to God. Nevertheless, Daniel purposed in his

heart that he would be a faithful witness to God (White, 1943, 479). This portion of the

story of Daniel is important for new disciples. Through a variety of ways, Satan and the

world try to steal our identity in Christ.

Daniel was able to hold true to his faith because of his strong relationship with

God. He had a strong prayer life (Dan 6:10), surrounded himself with a strong

community (Dan 2:17, 18), and reflected on the Word of God to understand and know

God’s will (Dan 9:22). Because of Daniel’s strong relationship with the Lord, God gave

him wisdom and special revelations that impressed foreign leaders. The book of Daniel

teaches the importance of strong devotional habits for the disciple of Christ and the

importance of community in being a successful disciple.

Trials and conflict are important in discipleship and growth in our relationship

with God. White (1911, 261) notes that trials “if well borne, will refine and purify him,

and bring him into closer fellowship with Christ.” Each of the narrative chapters of

Daniel begin with a tragedy or conflict and end with God manifesting Himself on behalf

of His children. The trials and conflicts Daniel faced did not drive him from God but

strengthened his relationship with Him. By enduring them, Daniel grew in his

relationship with God and glorified Him to others (Dan 6:25−28). Becoming a disciple of

Christ will inevitably mean facing adversity. The book of Daniel is helpful in teaching

how to succeed when difficulties arise. Furthermore, when persecution arose in the New

Testament, the conflict narratives of Daniel must have been a source of comfort for the

suffering Christians. In fact, they call the Roman Empire, Babylon (1 Pet 5:13) likely

comparing their struggles to the persecution God’s people faced under Babylonian

captivity. Hence, the conflict narratives in Daniel have been a source of strength for

God’s people for many years.

Daniel exhibited the fruit of discipleship in numerous ways. The fruit of

discipleship is obedience to God Word (John 8:31) and demonstrating the fruit of the

Spirit (Gal 5:22, 23). Daniel had a winsome attitude, demonstrated in winning the favor

of two pagan kings, as well as others with whom he came into contact (Dan 1:9). Daniel’s

Christ-like character was revealed in many ways, such as his desire to save the lives of

the other Babylonian wise men who could have been considered his rivals (Dan 2:24).

Daniel’s deep concern for Nebuchadnezzar certainly made a deep impression on the king

(Dan 4:19). Jesus’ words in John 13:35 that people would know His followers by their

love for one another were fulfilled in the life of Daniel.

Daniel exemplified temperance in diet. The book of Daniel shows the relation

between diet and heath, comprehension, and spirituality (Dan 1). Perhaps the book of

Daniel reveals the importance of health in the life of a disciple.

The Daniel narrative also teaches the falsity of spiritualism and the occult. The

Babylonians had many unbiblical spiritualistic practices. Elwell and Comfort (2001,

1215) concur that these wise men claimed “to have supernatural powers and knowledge;

the ability to foretell the future and to summon evil spirits through charms and magical

spells.” Chapters 2−6 contrast the inability of the Babylonian wise men to understand the

future and Daniel receiving divine revelation. The book of Daniel, particularly chapters 2,

7−12, confirms the importance of disciples understanding prophecy as revealed by God.

It also reveals that the disciple of Christ should avoid the occult and spiritualism.

Acts

Acts is an important book in the Bible for those seeking discipleship in practice.

The Gospels reveal Christ training the disciples, but in Acts we see them living out the

teachings and lessons they learned from Jesus. Oluikpe (2017, 7) states, “The book of

Acts is a real picture of the ideal church—a picture that every true pastor and church

leader desires for God’s people and work in contemporary times.” Hence, the book of

Acts is invaluable when it comes to discipleship because it describes the conversion of

thousands of people and then gives details on how the church discipled these new

believers. Consequently, many books and articles have been written on discipleship in the

book of Acts. Also, many discipleship models have been formed using the discipleship

principles found in this book. For this theological reflection, we will look at core

discipleship principles found in Acts.

Perhaps the most descriptive verse articulating the nurture and discipleship

strategy in Acts is found in Acts 2:42. It states, “And they continued steadfastly in the

apostles’ doctrine and fellowship, and in breaking of bread, and in prayers.” The Greek

word for “continued steadfastly” is proskartereō, to “persist, keep on with devotion”

(Kohlenberger III,1997). Therefore, these core discipleship principles were strongly

emphasized among the new converts. Finley (2009, 9) states, “This passage lists three

clear elements of New Testament nurture: repeated doctrinal instruction, social

fellowship, and a personal devotional life of prayer.” These core principles, as well as

others, are found throughout the book of Acts.

Core Principle 1: Doctrinal Instruction

Jesus’ disciples knew that a large part of their mission was to instill the teachings

of Christ, as well as the rest of Scripture, in these disciple’s lives. Christ exhorted the

disciples to “Go. . . and teach all nations. . . Teaching them to observe all things

whatsoever I have commanded you” (Matt 28:19, 20). When Jesus was with His

disciples, He modeled Bible study when He said, “search the Scriptures” (John 5:39).

When controversy arose, Jesus appealed to His hearers to understand the Word of God

(Matt 19:4, 5). When tempted, Jesus quoted the Scriptures (Matt 4). After Christ rose

from the dead, instead of revealing Himself as the risen Christ, He first gave two

disciples a Bible study (Luke 24:37). White (1940) notes the importance of what Christ

did on the journey to Emmaus:

Beginning at Moses. . . Christ expounded in all the Scriptures the things concerning

Himself. Had He first made Himself known to them, their hearts would have been

satisfied. In the fullness of their joy they would have hungered for nothing more. But

it was necessary for them to understand the witness borne to Him by the types and

prophecies of the Old Testament. Upon these their faith must be established. Christ

performed no miracle to convince them, but it was His first work to explain the

Scriptures. (799)

Christ modeled many things to His disciples, but one of the most important was

His devotion to the Word of God.

The disciples followed their Master’s example by persistently teaching Bible

doctrine to new converts. In commenting on this portion of Acts 2:42, Kidder (2011, 76)

notes, “In the area of church growth it became clear to us that the more we know about

Jesus, the more we want to share Him with others.” Kidder (2011, 76) goes on to state

that thriving churches today make understandable, practical Bible teaching a top priority.

This includes a strong emphasis on the Word of God in the Sabbath Schools, divine

worship, as well as mid-week studies. If churches want to return to the experience of the

early church, they must be committed to the teaching and preaching of God’s Word and

showing others how to study for themselves.

Core Principle 2: Fellowship and Community

The second core discipleship principle found in Acts is fellowship and

community. Christs’ followers devoted themselves to “fellowship, and in breaking of

bread” (Acts 2:42). For three and one-half years Jesus exemplified the importance of

fellowship and community. In Coleman’s (1964, 37−48) chapter on “Association” he

points out that Christ’s master plan of evangelism was investing time in twelve men.

Coleman (1964, 37) states, “Having called His men, Jesus made a practice of being with

them.” Mark 3:14 declares that “he ordained twelve, that they should be with him.”

Christ’s “whole ministry evolved around them” (Coleman, 1964, 42). Jesus attempted to

establish a loving connection with each of them and create community. By being with

Him, they experienced from the Master what it meant to be a follower of God and to

minster to people. Coleman agrees, “They were getting the benefit of everything he said

and did to others plus their own personal explanation and counsel” (Coleman, 1964, 43).

The disciples had the benefit of seeing Jesus’ devotional habits, such as prayer and study

of the Scriptures. They saw how He dealt with difficult people, how He lived His

everyday life. All this came from fellowship and associating with Him.

Christ’s emphasis on fellowship and community inspired the disciples to prioritize

these ideals in their discipleship (Acts 1:14). In fact, the Bible suggests that some met

daily to fellowship with one another (Acts 2:46). A good example of the connection

between discipleship and fellowship is the story of Barnabas and Paul. Following Paul’s

conversion, some Christians were hesitant to receive him. However, Barnabas befriended

Paul and an important friendship developed, a friendship that would later bear much fruit

in ministry as they traveled throughout the region building up the kingdom of God. Like

Paul, people who experience a conversion often must begin anew with friends and even

family. God intends the church to fulfill this important need in every person.

Paul understood that when a mature disciple befriends and fellowships with new

converts, they model what it looks like to walk the Christian life. Paul was intentional in

bringing young men close to him so that he might transfer his knowledge to them. He did

this with Timothy, Titus, Silas, Mark, and likely many others. Paul wanted them to then

transfer this knowledge to others, “And the things that thou hast heard of me among

many witnesses, the same commit thou to faithful men, who shall be able to teach others

also” (1 Tim 2:2). This transference was to be done in the context of discipleship, which

can only be accomplished by investing time with someone.

Fellowship should not only be in spiritual contexts, but also in less formal

settings. White (1942, 143) comments on the strategy of Jesus in drawing people to

follow Him. “Christ’s method alone will give true success in reaching the people. The

Savior mingled with men as one who desired their good. He showed His sympathy for

them, ministered to their needs, and won their confidence. Then He bade them, “Follow

Me.” White (1915) also states that we should use these fellowship opportunities to share

Christ:

To all who are working with Christ I would say, wherever you can gain access to

the people by the fireside, improve your opportunity. Take your Bible, and open

before them its great truths. Your success will not depend so much upon your

knowledge and accomplishments, as upon your ability to find your way to the

heart. By being social and coming close to the people, you may turn the current

of their thoughts more readily than by the most able discourse. The presentation

of Christ in the family, by the fireside, and in small gatherings in private homes, is

often more successful in winning souls to Jesus than are sermons delivered in the

open air, to the moving throng, or even in halls or churches. (193)

Kidder (2011, 77) notes, “Growing churches today, like the model in Acts 2,

places a strong emphasis on fellowship.” Church members should be deliberate in

mingling with people in social settings. They can use their hobbies to interact with people

in a way to show they care. Churches should not neglect informal socials that may not be

religious in nature. Therefore, discipleship must emphasize fellowship, not just in

spiritual contexts such as public worship and Bible study, but also on a recreational level.

Core Principle 3: Prayer

Jesus’ devotion to prayer is exemplified in the Gospels. His example inspired the

disciples. (Luke 11:1). White notes:

When Jesus was upon the earth, He taught His disciples how to pray. He directed

them to present their daily needs before God, and to cast all their care upon Him. And

the assurance He gave them that their petitions should be heard, is assurance also to

us.

Jesus Himself, while He dwelt among men, was often in prayer. Our Savior identified

Himself with our needs and weakness, in that He became a suppliant, a petitioner,

seeking from His Father fresh supplies of strength, that He might come forth braced

for duty and trial. He is our example in all things. (1977, 93)

The followers of Christ became men and women of prayer. Prayer is mentioned

more in the book of Acts than in any other book of the Bible. So much so that Kidder

(2011, 76), referring to the book of Acts, writes that “we might as well call it the book of

prayer.” The disciples prayed and praised God in good times and in times of desperation.

They “truly believed that the power is in God and the way to release it is through prayer”

(Kidder 2011, 76). Christ taught His disciples that He would go to heaven on their behalf

and, that, by praying to the Father in His name, they would receive the power of the Holy

Spirit. The disciples understood the importance of having the Holy Spirt and Acts states

that “the disciples were continually filled with joy and with the Holy Spirit” (Acts 13:52).

The Holy Spirit would give them boldness, wisdom, and strength. It would soften hearts,

remove obstacles, and unite believers (Acts 1:14). White concurs, “Why should the sons

and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to

unlock heaven's storehouse, where are treasured the boundless resources of

Omnipotence?” (1977, 94). The disciples devoted themselves to humble prayer knowing

that this would unleash the power of God’s Spirit in their lives and the lives of others.

Kidder’s research shows the connection between prayer and growing churches.

He states, “As we studied successful Adventist churches, we discovered that they

displayed a strong emphasis on prayer, manifested in praying pastors and leaders and

average members too.” Prayer is the only active channel of communication with the God

of the universe through His Son that can help us discern and effectively accomplish our

mission. The book of Acts testifies that prayer is a pivotal part of the success of

discipleship and must be taught, promoted, and exemplified by mature Christians.

The Epistles

The New Testament epistles were written for a variety of reasons. Some were

written to encourage the saints who suffered from persecutions (1 Pet 4:12−14). Others

were written to help solve practical problems the saints were facing as they were doing

mission in different cultures (1 Cor 11:16). Paul wrote several epistles to clear up

theological issues (Gal 1:6), ecclesiological problems (1 Tim 3:1), and even immorality

issues (1 Cor 5:1). But perhaps the most important reason for the epistles was for readers

to become mature Christians (Eims, 1978, 46, 47). Paul describes his goal as he labors in

preaching, writing, and witnessing, “Whom we preach, warning every man, and teaching

every man in all wisdom; that we may present every man perfect in Christ Jesus:

Whereunto I also labor, striving according to his working, which worketh in me

mightily” (Col 1:28, 29). Additionally, Paul writes to the Ephesians “till we all come to

the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the

measure of the stature of the fullness of Christ” (Eph 4:13). These passages in the epistles

help us to understand the goal of discipleship, as well as how disciples interact with each

other.

Love

Throughout these epistles, the writers, inspired by the Holy Spirit, describe virtues

God wants in His followers. Paul and the other writers describe characteristics of mature

disciples. Perhaps the most often mentioned virtue found in the New Testament is the

Greek word “agape,” which is translated love. This word is used in the epistles well over

one hundred times. Paul, under inspiration, uses this verse in a variety of ways (Eph

5:25). Believers are compelled to love one another as Christ loved us (Eph 5:2). In Gal

5:22, Paul writes that love is the first fruitful evidence that one has the Holy Spirit. White

(1911, 262) notes, “One of the strongest evidences of true conversion is love to God and

man. Those who accept Jesus as their Redeemer have a deep, sincere love for others of

like precious faith.” Paul wants disciples to understand that they are to imagine

themselves in another person’s situation and then to treat those people as they would like

to be treated.

Perhaps the most descriptive verses on love are found in 1 Cor 13. There Paul

makes several points as to how love plays itself out in a believer’s life. One can

understand the Bible and all its mysteries, but without love it is futile (1 Cor 13:2). He

writes that love is patient, kind, does not boast or envy, is not rude or jealous (1 Cor

13:1−13). White (1956) pens how important this chapter is to the disciple of Christ:

The Lord desires me to call the attention of His people to the thirteenth chapter of

First Corinthians. Read this chapter every day, and from it obtain comfort and

strength. Learn from it the value that God places on sanctified, heaven-born love, and

let the lesson that it teaches come home to your hearts. Learn that Christlike love is of

heavenly birth, and that without it all other qualifications are worthless. (1091)

Not only were Christians to love one another, but that love was to deepen as they

walked with God (1 Thess 3:12). The epistles make it clear that loving one another is the

pillar fruit of true discipleship.

The metaphor that Paul and other writers use to describe this relationship among

believers is “brother.” In the epistles, “brother” is used over fifty times in a symbolic

sense. “Brother” can also be applied to the relationship between women or between

women and men (2 Tim 4:21). The notion is that we should look at each person as a child

of God and that we are a family with Christ as the head. Paul articulates this point in

Phlm 16 when he asks Philemon to embrace a runaway slave as a brother in Christ. We

are to love church members as we love family. The patience, kindness, generosity, and

compassion that we show family members are to be extended to our church family.

Humility

Humility is a concept that runs throughout the epistles as a vital characteristic a

disciple of Christ must possess. In Titus 3:2, Paul encourages Titus and the believers to

show “humility to all men.” Peter uses the image that we should “clothe ourselves with

humility” (1 Pet 5:5). Perhaps Paul’s most significant message on humility is found in

Phil 2:5−11:

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of

God, thought it not robbery to be equal with God: But made himself of no reputation,

and took upon him the form of a servant, and was made in the likeness of men: And

being found in fashion as a man, he humbled himself, and became obedient unto

death, even the death of the cross. Wherefore God also hath highly exalted him, and

given him a name which is above every name.

If one wants to be a true follower of God, he must have the mind of Christ. He

will not seek attention and will be willing to sacrifice anything for God (Heb 13:15). This

is true greatness in the sight of God.

Throughout his epistles, Paul uses the metaphor of a servant to describe our

relationship with God and with one another. In some of his epistles, he begins by telling

his readers that he is a servant of Christ (Phil 1:1, Titus 1:1). In so doing, he wants the

reader to understand that their main purpose is to serve God and one another in humility.

In Phil 2:3 Paul writes, “Let nothing be done through strife or vainglory; but in lowliness

of mind let each esteem others better than themselves.” They were also to submit to one

another (Eph 5:21) and not to retaliate when mistreated (1 Pet 2:22, 23). White (1911,

477) highlights these Christian virtues, including humility. “Renouncing all that would

hinder him from making progress in the upward way or that would turn the feet of

another from the narrow path, the believer will reveal in his daily life mercy, kindness,

humility, meekness, forbearance, and the love of Christ.”

When Christ dwells in the heart, the fruit of humility will be cherished and shown.

The believer’s highest objective will be to show love for Christ through humble

servanthood.

Sound Doctrine

Another vital concept in the epistles is sound doctrine, which is important because

it unites the brethren. False doctrine divides people and creates disunity (Eph 4:14).

Multiple epistles mention false teachers trying to influence believers with false doctrine

(2 Pet 2:1−3; 2 John 7−9). Paul uses strong language in Rom 16:17, 18. “Now I beseech

you, brethren, mark them which cause divisions and offences contrary to the doctrine

which ye have learned; and avoid them. For they that are such serve not our Lord Jesus

Christ, but their own belly; and by good words and fair speeches deceive the hearts of the

simple.” He also warns that unsound doctrine will categorize the last days (1 Tim 4:1).

Paul’s remedy is for members to embrace sound doctrine by studying the Scriptures (2

Tim 3:16) and suggests that spiritual gifts mentioned in the New Testament were given to

maintain sound biblical ideas (Eph 4:8−14).

Trials

The book of Revelation implies that the devil hates God’s people (Rev 12:17).

Therefore, he tries to make life difficult for the disciple of Christ. Trials are also an

important factor in character growth. White notes:

Trials and obstacles are the Lord’s chosen methods of discipline and His appointed

conditions of success. He who reads the hearts of men knows their characters better

than they themselves know them. He sees that some have powers and susceptibilities

which, rightly directed, might be used in the advancement of His work. In His

providence He brings these persons into different positions and varied circumstances

that they may discover in their character the defects which have been concealed from

their own knowledge. He gives them opportunity to correct these defects and to fit

themselves for His service. Often He permits the fires of affliction to assail them that

they may be purified. (1942, 471)

The epistles have much to say about trials and difficulties. Peter states that trials

purify our character so that we might be ready when Christ comes (1 Pet 1:7). Peter also

encourages his readers to remember how Christ reacted to sufferings and to emulate Him

as our example (1 Pet 2:21−23). Paul encourages the Corinthians to view trials in a

positive light, for they bring us closer to God (2 Cor 4:17). He also counsels them to view

trials in light of eternity, and that suffering is temporary (2 Cor 4:17, 18).

Summary

In conclusion, the Bible is full of discipleship principles. Following the Exodus,

God laid out a detailed retention and discipleship plan for the children of Israel. This

included understanding His character. Spending time in communion with Him. He also

wanted His people to understand His words and the deep principles behind them. God

also wanted them to spend time together in loving fellowship. Lastly, they were to be

careful not to be influenced by the unbiblical cultures around them.

The book of Daniel is an excellent example of discipleship in action. Daniel was

called to represent God in a hostile environment. Two discipleship principles helped

Daniel as he faced opposition. His strong devotional habits and his community of

friends.

The book of Acts stands out in the Bible in retention and discipleship. Three core

principles stood out. First, new converts were taught biblical doctrine. Second, the

church leaders built strong community. Lastly, the source of their strength and success

lied in devotional habits such as prayer.

The New Testament epistles add to the biblical picture of discipleship by

describing Christian virtues that will be exhibited in the mature follower of Christ. These

virtues include love and humility. Paul and other New Testament authors also

emphasized the importance of teaching and believing true doctrine as well as avoiding

the false doctrine circulating at that time.

CHAPTER 3

LITERATURE REVIEW

Much has been written about discipleship as it relates to retention following

public evangelism. Much has also been written about the challenges of retaining converts

through public evangelism. Emerging from this discussion are three key areas that

constitute our focus. First, literature pertaining to follow-up principles and retention of

converts are examined. Ministers and researchers from a variety of denominations have

offered follow-up principles for new members in the context of their denominations. The

primary focus for this research, however, is follow-up for public evangelism conducted in

the Seventh-day Adventist Denomination (hereafter Adventist) context. The review focus

mostly on published material from the last ten years. Nonetheless, because of timeless

principles on retention, the review also includes a few authors from more than ten years

ago.

Second, the essentials for a discipleship program are looked at. Many pastors,

researchers, and scholars have contributed to biblical discipleship over the past decade.

Arising from this research are important principles for the discipling process. Also, the

Adventist understanding of the essentials for discipleship is explored.

Third, works pertaining to internet use for engaging new converts in discipleship

are reviewed. Most people, particularly the younger generation, rely on the Internet for

information. Therefore, literature related to the Internet and discipleship are examined.

The Challenge of Member Loss in the

Adventist Church

Adventist churches worldwide are faced with the challenging task of discipling,

which includes retaining new converts following their baptism (Doss 2017, 151). A 2013

study showed that the Adventist Church loses forty-three members for every one hundred

gained (Tracey 2013). Doss (2017, 151) indicates even higher loss percentages: “But

starting in 2011, between 0.5 million and 0.75 million people have left the church every

year (ASR 2016:5). This loss is in the range of 50% to 75% of the number who join the

church each year.”

The people leaving the Adventist Church joined the church in a variety of ways.

Some were raised by Adventist parents. Others joined through personal Bible studies,

reaping/decision seminars, and some joined through public evangelism (Trim 2014).

Even though retention rates through public evangelism are much higher than many

believe (Burrill 2007, 34-37), there is still room for improvement. Doss (2017) makes the

point when he states, “we all have personal anecdotes of high membership losses. When I

was an MDiv student in a field school of evangelism in Colorado we baptized sixty

persons, of whom only about ten remained a year later” (151).

Many factors contribute to these losses, such as the person not being completely

committed at baptism, family and work conflict, lack of retention plans, and failure to

properly disciple. Nevertheless, the study shows that the Adventist Church must improve

retention and discipleship. Finley (2009) summarizes this problem:

Any evangelistic plan that does not include a comprehensive strategy to nurture and

disciple new converts is incomplete. When the number of people baptized becomes

the criterion for success rather than people growing in Jesus as disciples, the Great

Commission becomes distorted. (10)

Burn (2017, 209) also argues that Adventists need a paradigm shift in their

evangelism goal. He points out that in our mission statement we have a high emphasis in

proclaiming the message that overshadows discipleship. He contrasts the 2011 mission

statement of the church, which highlights discipleship, with the current mission statement

of the church, which emphasizes proclaiming the message. This failure, he argues,

contributes to the worldwide problem of lack of discipleship with which the church

struggles. With these losses in mind, it is imperative that Adventists improve in retention

and discipleship.

Follow-up and Retention Plans for New Converts

After surveying both Adventist and non-Adventist literature on the topic of

retention and follow-up for new believers, three key areas arise as essential in a retention

program: (1) Acceptance, (2) Understanding, (3) Ministry.

Acceptance

“Leaving the world and becoming a believer often means leaving friends and

relationships or even suffering abandonment from former friends,” writes Crees (1993,

26). In a 2010 study by Thayer, pastors, who were chosen for their success in member

retention identified “acceptance” as a top need of new converts. Social acceptance into

the church culture can often be the determining factor in retention.

Adventists place high emphasis on biblical truth but often overlook the social

needs of new converts. Failure to meet the social needs of new converts can result in their

leaving even though they believe biblical truths. Thayer (2010b, 11) quotes one pastor,

“People come into the church primarily on the doctrine level but leave primarily on the

social level.”

Adventist beliefs are radical for most people, including other Christians. Thayer

(2010a) compares new membership with “culture shock” because much of Adventism is

countercultural. Furthermore, new converts are introduced to lifestyle changes that can

cause tension at home or in the workplace. Given these new changes, new members need

a strong support system from the church. Experienced ministers, evangelists, and

researchers have made several suggestions for accomplishing social acceptance. These

include small group ministries, spiritual guardians, and members being intentional about

making new believers feel welcome.

Involving new members in a small group is perhaps the most recommended

strategy in current literature (Warren, 2016). Experienced evangelist, Russell Burrill

(2007, 266) states, “Probably the most important thing that can be done to assimilate new

members is to get them into a small group”. Burrill goes on to suggest that converts

“rarely, if ever” leave the church if they get into a small group (2007, 266). Rainer (2007)

states that his church uses Sunday school as a small group and found that retention is five

times more likely after five years if new believers attend. Small groups provide the

fellowship, acceptance, and knowledge converts need as they assimilate into the church.

Burrill (2007, 264) proposes that the most important factor in someone remaining

in the church is that they make friends. Therefore, churches must be intentional in

connecting members with newcomers. Spiritual guardians, preferably called spiritual

mentors (Burrill 2007, 263), are recommended by experienced evangelists (Finley 2009,

10). Spiritual mentors are mature Adventists who understand the needs of new members,

help them assimilate into the church, and encourage them to have a strong devotional life.

Lawless (2005) observed higher retention rates when a new member connected with a

mature member. He reported, “We greatly reduced the numbers dropping out, or going

out the back door” (45).

In summary, a low percentage leave the Adventist Church because of theological

issues (Richardson and Sahlin 2013). In contrast, many leave due to a lack of intimate

connection with the church family. White (1946, 352) rightly notes: “God’s Spirit

convicts sinners of the truth, and He places them in the arms of the church. The ministers

may do their part, but they can never perform the work that the church should do. God

requires His church to nurse those who are young in faith.”

Understanding

Another important retention factor is a person having a solid understanding of the

Word of God. Gallaty (2015) asserts that an understanding of God through His Word lays

the foundation for discipleship. He argues that this was Jesus’ primary strategy with the

Twelve. He compares the ancient Greek way of gaining understanding, which, he argues,

is how most Westerners think, with the Hebrew way of gaining understanding. In

Western thought understanding begins when one “understand yourself.” In the Hebrew

mind understanding begins when one “understand God.” Gallaty’s point is that

understanding who God is through His Word is top priority for new converts.

Understanding God can be broken down into two sub-categories: (1) a person’s

understanding of the basic teachings of Scripture, and (2) the importance of developing a

strong devotional life. Regarding understanding basic teachings, most Christians have a

short list of beliefs they deem important to understand prior to membership (Warren

2016). Adventists feel that a basic understanding of the 28 Fundamental Beliefs is

important for new members (Burrill 1996, 27). These beliefs give converts a well-

rounded, biblical picture of Christ (Damsteegt, 2005, viii).

Many who become Adventists often require multiple series of studies to ground

them. Crees (1993, 26) claims that churches should review these teachings until converts

can “articulate them for themselves.” White (1946, 343) concurs:

How much better it would be for the cause, if the messenger of truth had faithfully

and thoroughly educated these converts in regard to all these essential matters, even if

there were less whom he could number as being added to the church.

Therefore, as soon as new members come into the church they should be enrolled in some

type of setting where they go over these teachings again. Some sort of small group setting

can be used to accomplish this.

Small groups are important for acceptance, as previously mentioned, but are also

the top recommendation as a conduit to establish converts in the fundamental teachings

of the church (Burrill 2007, 263; Finley 2009). Thayer’s study (2010) stated that small

groups do not always work well in Adventist churches, particularly English-speaking

churches (Thayer 2010b). However, there are multiple platforms pastors have used to

function as small groups in order to reiterate the fundamental teachings of the church

(Thayer 2010b). These include a new believer’s Sabbath School, weekly prayer meeting,

or a special designated time for the specific purpose of discussing Adventist biblical

beliefs.

Regarding understanding, some churches/members mistakenly overemphasize

non-essentials with new converts. Thayer (2010a, 6) sites a minister, “In all the churches

I’ve pastored, when someone leaves, it’s because some member grabbed hold of them

and just literally drove them out with their unnecessary rules.” To remedy this Caslow

(1982, 27) indicated that Adventists must keep the Word of God in the spotlight,

especially until the individual is grounded in the basic teachings of Scripture. Stevens

(2007, 170) also suggests that the spiritual mentor should help shield converts from

unnecessary exposure to problems and theological controversies.

Another vital factor for new believers in the area of understanding is that they

develop a strong devotional life. Finley (2009, 10) states:

If new converts are going to grow into faith-filled, productive disciples, their

relationship with God is paramount. This relationship grows through our private

devotional life. . . When the personal devotional life is weak, with little serious Bible

study, the spiritual life withers and dies.

Howard points out that “Jesus didn’t know the Scriptures; He depended on them”

(2015, 11). They argue that the most crucial factor in overcoming temptations, feelings,

and challenges is by feeding on God’s Word (Howard 2015, 12). Teaching new converts

to have a strong devotional life must be a top priority for churches. If they fail to do this

those coming into the church will have little power to resist obstacles such as friend and

family pressures, job issues, and personality conflicts with other members. Howard

(2015, 13) challenges disciples to spend at least thirty minutes per day in prayer and

Bible study.

Ministry

Finally, all successful follow-up and retention programs must include involving

new members in some type of ministry. Ministry involvement contributes to two key

assimilating components. First, it fosters a sense of identity and, second, promotes a

feeling of being needed (Warren 2016).

Rainer (2007) observes, “If a church member does not become meaningfully

involved in some type of ministry in the church, his or her drop-out chances increase

dramatically.” In Thayer’s study (2010a, 9), all the pastors stated how important it was to

involve new members as soon as possible: “The pastors in all four focus groups

expressed the importance of getting new members involved in some kind of ministry.

They need to feel that the local church needs them.” Caslow (1982, 29) agrees, “New

members need identity and a sense of belonging!”

Finley (2009, 11) offers helpful suggestions on how to involve them:

It might be something that needs to be done around the church, assisting in setting up

tables for the fellowship dinner, working with the audiovisuals, picking up a shut-in

to bring to church. The task may be simple but helps them feel needed. The more a

convert feels needed, the more they will not want to miss one Sabbath.

Considering this input, the church must find creative ways of involving converts without

exposing them to major church problems.

The other major aspect of ministry involvement is to instill in converts a passion

for mission. Bullon (2017, 17) stresses the importance of being involved in mission, “It is

we who need to participate in the mission in order to grow spiritually and prepare for

meeting Jesus Christ when He returns.” White (1940, 142) asserts, “God could have

reached His object in saving sinners without our aid; but in order for us to develop a

character like Christ’s, we must share in His work.” Finley (2009, 11) makes a practical

application connecting the importance of spiritual life with being involved in outreach.

“Soul winning drives people to their knees, and they become dependent on Scripture.

Soul winning will dramatically strengthen an individual’s faith. The questions others ask

will lead them to study God’s Word more deeply themselves.” Churches will reap great

benefits by inspiring mission in new converts. Converts will be less likely to be shaken,

discouraged, or accept false doctrines.

In summary, much has been written about retaining new converts. However, three

areas arise as crucial. First, the new believer must feel accepted into the church he or she

is joining. A new convert often faces a lack of support from family and friends.

Therefore, a church must strive to be a support system. Second, the new convert needs

grounding in biblical teachings and encouragement to have a strong devotional life. Crees

(1993, 26) claims that churches should review these teachings until converts can

“articulate them for themselves.” Both the pastor and lay members can foster this through

small groups, sermons, and Sabbath School. The members can also encourage, foster, and

model how to have a strong devotional life as well as provide appropriate material for

new converts. Finally, new members must be involved in some type of ministry where

they feel needed. This will strengthen their relationship with Christ and give them a sense

of belonging in the church. People are less likely to leave when they have purpose and

feel they are a part of something special. Experienced pastors and evangelists agree that if

churches would excel in these areas, fewer people would leave.

Discipleship Essentials

Over the past twenty-five years, much has been written on discipleship. Authors

have defined what it means to be a disciple and the discipling process. In this section we

will look at various definitions of discipleship and define the discipleship process. We

will then review essential components for discipleship programs.

Discipleship Definition

Developing a discipleship model first requires defining what it means to be a

disciple. Burrill (1996, 25) argues that one’s definition of discipleship is crucial to

properly making disciples as Jesus did. Howard (2015, 3) defines discipleship as “the

process of becoming like Jesus.” Whidden (2016, 57) shares the strategy of the early

Methodist movement in making disciples. “Discipleship began with an earnest desire to

live for the glory of God and be transformed into the likeness of Christ.” Evans (2017,

20) concurs. “A disciple looks and acts like the one he or she follows.” Eims (1978, 34)

suggests that Jesus attempted to reduplicate Himself in His disciples. He writes that Jesus

had two things in mind with His disciples. First, that they would assist Him in His

mission. Second, that they would carry on His mission after He left them (Eims 1978,

34). Therefore, the essence of discipleship is becoming like Jesus in thought, action, and

deed.

Consequently, a mature disciple of Christ would desire to help people grow in

their personal relationship with Christ. Simply put, if Christ made disciples who were

committed to Him, then a disciple’s goal is to also make disciples committed to Christ.

Ogden (2007, 17) agrees as he defines the discipling process as “an intentional

relationship in which we walk alongside other disciples in order to encourage, equip and

challenge one another in love to grow toward maturity in Christ.” The question then

becomes how should one “encourage, equip and challenge” others to grow in Christ?

This leads us to essentials in discipleship models.

Essentials

Much has been written about what content and instruction constitutes a good

discipleship program. Others have offered helpful models to describe the discipleship

journey. The focal point of this section is to find the essentials of what should be taught

to a disciple.

Puttman and Harrington (2013, 60-71) use the model of life to describe the stages

of discipleship and how a disciple can move into the next stage of growth. The stages are

dead, infant, child, young adult, and parent. This model is beneficial in many ways. It

helps a more mature disciple understand which stage someone is at in their discipleship

process and how to move them to the next level. It also helps the one who is discipling to

understand the mentality of a disciple who is less mature. For example, the authors

contrast the patience required to work with an infant baby who is “messy, loud, and in

need of a lot of care” (Puttman and Harrington 2013, 63) with a new convert who can be

the same way spiritually speaking. Although this model is informative in many ways, it

lacks certain biblical depth compared to Ogden (2007) and McNeal (2011).

Ogden (2007) offers four discipleship essentials: (1) Growing Up in Christ, (2)

Understanding the Message of Christ, (3) Becoming Like Christ, (4) Serving Christ. He

also provides biblical support for subcategories in a Bible study format to be used in a

discipling setting. Ogden does well in supporting his essentials with biblical support. He

also shows the importance of understanding the biblical concepts of justification and

sanctification and how that process works in the life of a disciple. However, he neglects

or minimizes issues such as conflict and culture in the disciple’s life.

Doss (2016) provides a more comprehensive interpretation of discipleship

essentials than most when he writes:

A disciple is one who experiences continual transformation toward the fullness of

Christ (1) in a biblically faithful way, (2) in a culturally appropriate way, (3) at the

deep, worldview level, (4) in personal spirituality, (5) in personal life style, (6) in

family relationships, (7) as a member of the body of Christ, and (8) as a witness to

others. (149)

Few authors emphasize culture and worldview in the discipleship process. Yet

these two concepts affect a large portion of our everyday lives. Doss takes a larger

holistic view of discipleship in listing these essentials.

McNeal (2011) also captures several of these essentials with six words, beginning

with the letter “C.” He calls them culture, call, community, communion, conflict, and

commonplace. McNeal’s “C”s provide a good structure for becoming a mature disciple.

He also explores areas which many authors do not emphasize, such as the importance of

conflict in the Christian walk. However, he fails to capture certain important components

of biblical discipleship such as the importance of knowing God’s love and grace in

relation to Christian growth, as well as understanding justification and sanctification in

the disciple’s life.

Developing from this conversation on discipleship are several biblical essentials

that should be taught. For simplicity, they will be listed as the seven “C”s adapted from

McNeal (2011): (a) Conversion, (b) Communion, (c) Comprehension, (d) Call, (e)

Community, (f) Conflict, and (g) Culture.

Conversion

Discipleship begins with understanding who God is and God’s love for man

(Fortin 2016, 62). The root of discipleship is understanding God’s love for mankind and

loving Him back. McNeal (2011) and Ogden (2007) both neglect this, although Ogden

(2007) likens our new relationship with God as adopted children of a loving father (115-

117). Putman and Harrington (2013, 47) do not sufficiently emphasize this important

aspect, making brief mention of it, “In Jesus’ definition, a disciple is someone who knows

him (who He is and what He is like) and follows him.” Accordingly, the foundation of a

successful discipleship program should be God’s love for mankind. Put simply, love is

the motivation that sustains the disciple’s walk.

A second aspect of conversion is understanding the process of justification or

coming to Christ and having our sins forgiven. Dornbrack (2014, 6) states, “A converted

Christian understands the gospel, personally accepts salvation through Jesus Christ, and

experiences assurance of salvation.” Writing from an Adventist perspective, he states that

he found it important for “newly baptized members [to] have had Bible studies on

salvation; it is very helpful for them to go through these lessons in order to gain an in-

depth understanding about what conversion is and how it works” (Dornbrack 2014, 9).

Ogden (2007, 63-118) does a reasonably thorough work in accentuating the

importance of a disciple’s understanding of justification. He articulates justification and

conversion in the form of a Bible study and adds helpful illustrations so that the disciple

understands justification and conversion (Ogden 2007, 63-118). Burrill captures this first

important step in the discipleship process when he states, “Once people have been

brought into a saving relationship with Jesus, they must be discipled” (Burrill 1996, 93).

Communion

In a discipleship relationship, nothing is more essential than to teach communion

with God. One reason communion with God is important is it transforms one into the

likeness of Christ (Howard 2015, 33), which is the goal of discipleship. Eims (1978, 54)

writes, “When a person comes to Christ, he needs someone to help him learn how to feed

himself.” He further states, “Our first and foremost responsibility as Christians is to

maintain a strong, day-by-day abiding fellowship with the Lord Jesus.” Communion with

God, according to Ogden (2007, 15, 16), takes place in prayer, Bible study, private, and

public worship. Another reason communion with God or devotional habits are vital is

this is the primary way God speaks to us. As we study His Word, pray, and meditate on

Bible verses we are brought into direct contact with the mind of God. When done

correctly, it helps us discern His will for our lives.

The second vital component of communion with God is prayer. “Prayer is an

essential element of God’s plan for the spiritual growth of the believer. It is a crucial

devotional habit, and not a mere optional practice” (Fortin 2016, 71). Prayer is important

because we connect with the mind of God. In faith we learn to take our burdens, trials,

and needs to Him. However, prayer also teaches us to be selfless as we pray for the

salvation and needs of others. Bullon (2017, 91) captures this point, “The true disciple

must be a man or a woman of prayer. You may ask for God’s favor, but you must also

pray for others, especially for those you want to bring to the feet of Jesus.” How to pray,

principles of prayer, and intercessory prayer should be taught to disciples.

Closely connected with prayer is fasting. Kidder (2019, 140) observes that fasting

is definitely biblical when he writes, “Fasting, the spiritual discipline of disconnecting

from food, social media, sports, television, and/or other distractions, is mentioned

numerous times in both the Old and New Testaments.” Kidder (2019, 140) also notes the

distinction between regular prayer and fasting and prayer: “Our prayers connect us with

God intimately, whereas fasting disconnects us from the world and ultimately connects us

more deeply with our Creator. . .” Therefore, a serious disciple will recognize the

importance of fasting and prayer (Acts 13:3).

Christians often fail to see the importance of attending the various services of the

church (Howard 2015, 66). Services such as prayer meeting and Sabbath School are

important for discipleship and should be taught to disciples early on. Perhaps the most

important service of the church is the weekly divine service or worship service. In a

special way God meets with His people when they assemble together (Howard 2015, 69)

and disciples should be taught the importance of attending and participating in this

service as it relates to growth.

For Seventh-day Adventists, keeping Sabbath holy and worshipping God

collectively is important to one’s walk with God. Burrill (1996, 99) makes the connection

between Sabbath keeping and Christian growth when he states, “proper keeping of the

Sabbath says that a people are allowing God to be in control of their time and that they

desire to be restored spiritually to the image of God.” Thus, public worship and Sabbath

keeping, which are underemphasized or not emphasized in many discipleship programs,

are important elements in communion with God and growth.

Comprehension

All effective discipleship programs teach that a disciple must know how to read

and study God’s Word for himself/herself. Study and biblical meditation are important

for many reasons. First, “No disciple can grow and be transformed into the likeness of his

Master without daily study of God’s Word” (Bullon 2017, 82). By reading God’s word,

Christians learn how to live the life Christ intends us to live and “become a strong and

fruitful tree” (Sauder and Schansberg 2017, 153). Second, it transforms one’s mind to a

biblical worldview, helping us to resist sin and temptation. (Sauder and Schansberg 2017,

153). “Through its stories and narratives of the lives of patriarchs, prophets, apostles, and

disciples, the Bible provides invaluable lessons that give God’s people instructions and

courage for our lives on earth.” (Fortin 2016, 71). Third, as we learn the principles and

doctrines of Scripture, we gain the ability to wrestle with complex issues and the ability

to fight false doctrine and philosophy (Sauder and Schansberg 2017, 153). The Word of

God is foundational in discipleship content.

A disciple should understand the difference between studying the Bible for

knowledge and devotional reading of the Bible. Studying the Bible for knowledge is

important (2 Tim. 2:15). However, the devil knows the Bible very well and it has not

transformed him into God’s image (Matt. 4:6). Therefore, a disciple must understand that

devotional study or biblical meditation is for the purpose of character transformation.

Kidder (2019, 86-90) gives twelve practical steps for a transformational reading of God’s

Word. Step 9 is for one to be able to paraphrase the passage themselves. In other words,

the student has meditated on the verse so much that they now specifically apply it to their

own life. This is where the Word of God becomes part of who we are (Ps 40:8).

Call

Another significant aspect of discipleship is instilling identity or calling into

someone’s life. Evans (2017, 96) shares that when one experience conversion and realize

who one is in Christ “you are well on your way to growing as a disciple because your

identity is the key to your spiritual development.”

Calling or identity creates a sense of purpose in believers. They understand why

they are here and what their mission is. McNeal points out that a disciple (“leader” is the

term he uses) can endure opposition and difficulty if he/she is convinced of his/her

calling (McNeal 2011, 41). Throughout his book, McNeal illustrates this point using

multiple Bible characters. He points out that Moses understood early in his life that his

purpose and mission was to deliver the children of Israel from Egyptian bondage. David

knew years before that he would become king of Israel. Paul was also told years prior

that he would be the great missionary to the Gentiles. His point is that when God saves us

through Christ, He gives us a calling. When one understands this calling, the Christian

walk is more meaningful.

As Adventists, we believe that born-again Christians receive spiritual gifts

(Ministerial Association of Seventh-day Adventists 2005, 237). When one uses their

spiritual gifts, they are truly fulfilling God’s purpose in their lives. These gifts vary from

person to person but are for building up God’s kingdom in the context of the three angel’s

messages of Revelation 14:6-12 (Burrill 1996, 86). In other words, Adventists believe

that their calling and identity is to proclaim this unique message at the end of time.

Burrill captures the purpose of Adventist discipleship when he states, “The goal of the

Adventist mission is to produce the people described in Revelation 14:1-5.” Hence, even

though Adventists share many elements of calling and identity with other Christians, they

believe that their disciples should understand the unique message and mission of

Revelation 14:6-12. An understanding of this calling will implant a stronger sense of

resolve in their Christian walk.

Community

After Paul was blinded, God strategically put him in contact with His church

(McNeal 2011, 43). In so doing God showed the crucial role the church community plays

in the discipleship process. Santos (2011, 60) captures this by putting it as level two in his

four-level model of discipleship. Level two, entitled “Commitment to the Body of Christ

and Discipleship,” is the second step for those wanting to become a follower of Christ.

McNeal (2011, 43) proposes multiple reasons for the role the church community

plays in the growth of a person. First, he points out that Paul needed assistance in his new

life. Angry Jews now sought his life and the church helped saved him. His point is that

the church is a refuge for converts against evil. Second, the church provided the

fellowship Paul needed. Paul essentially lost all his friends when he became a follower of

Christ. Through the church, God provided a friend, encourager, and mentor for Paul, in

Barnabas. Third, the church affirmed and nurtured Paul’s spiritual gifts and supported

him in his calling. Consequently, the church community plays a critical role in the

spiritual development of disciples.

McNeal also describes how the Western world has a problem with an unhealthy

independent attitude. He emphasizes that spiritual growth occurs in community, and an

independent spirit unwilling to work with others will cripple true growth. Hence, no

discipleship program would be complete without explaining the role of church

community in the disciple’s life (Ogden 2007, 175-185).

Conflict

Conflict in the disciple’s walk is often overlooked or underemphasized in many

discipleship models. The lack of this being taught causes Coleman (1998, 97) to write,

“Many churchmen today seem oblivious to this satanic conspiracy.” Yet conflict is an

integral part of the Christian journey. Coleman (1998, 97) shares, “All of the legions of

hell were arrayed against the servants of God, and they knew full well that the devil

would seek to defeat, or at least nullify, the work of God.” He also implies that if one is

living the principles of discipleship then he/she will have conflict with the enemy

(Coleman 1998, 97). Evans (2017) suggests that if one claims to be a disciple and is not

facing conflict it may be a sign that he is not a disciple (26). Conflict is therefore a

natural result of being a disciple of Christ.

McNeal (2011, 157) observes that God warned Moses, David, and Paul of the

conflicts they would have in fulfilling the mission He had for them:

Expect conflict. You are no better than your fathers. . . Moses knew it would be no

picnic against Pharaoh. . . David suffered no illusions about becoming king without a

fight. . . Paul knew he was a marked man before he regained his sight.

Whether it be conflict in the home, church, or workplace, many disciples become

discouraged when encountering it. Hence, disciples should be instructed that conflict is a

natural result of being a disciple. They should also be taught how to face it. Furthermore,

they should also know how to recognize when they bring conflict upon themselves

through poor judgment and strategies to minimize it.

Conflict can come from many sources. However, the greatest conflict one faces is

the conflict that rages within the human heart (Gal. 5:17). This conflict within will war

until Christ comes. The disciple must be taught how to fight the fleshly desires which

war against God’s Spirit (Gal. 2:20).

Culture

The culture in which we live plays a critical role in shaping who we are and our

worldview. Each culture has a unique way of expressing itself through habits, language,

art, entertainment, dress, and human interactions. Even though many cultural practices

are innocent, they sometimes conflict with the principles of the kingdom of God.

The disciple of Christ must develop a worldview from the perspective of the

kingdom of God (Ministerial Association of Seventh-day Adventists 2005, 311). Roy

(2004) captures this when he writes, “Discipleship can be understood only when it is

viewed through the window of the kingdom of God” (17). Thus, when conflict between

the two arise, the kingdom of God exercises authority over worldly culture. As Evans

(2017) puts it, “Discipleship also results in the exercise of His authority through us in the

world” (27). Closely related to this is a disciple’s calling. A disciple must understand

they are to be an ambassador for God’s kingdom amidst a fallen culture (2 Corinth 5:20).

Only through the Word of God can a disciple distinguish what is inappropriate in

their culture. Doss (2015) makes this point when he states, “The starting point in

understanding faithful contextualization is to affirm that the Word of God is the absolute,

universal, unchanging rule of faith and practice for humans in every time, place, and

culture” (6). A discipleship program would, therefore, include biblical principles in which

the disciple can understand what is culturally acceptable in habits, language, art,

entertainment, dress, and human interactions.

In summary, there are many common threads among pastors, leaders, and scholars

regarding essentials in a discipleship program. Seven essentials are standard in much of

the literature. A complete discipleship program would include these seven essentials.

Discipleship and the Internet

Little has been written about discipling through the Internet. One reason for this is

that discipleship relationships have been rightly viewed through personal interaction.

Concerning Christ’s method of discipleship, Coleman (1993, 37) writes, “Having called

his men, Jesus made a practice of being with them. This was the essence of his training

program.” Christ is our example and He invested much personal time with His disciples.

They saw firsthand His devotional life, the way He interacted with people, and how He

did ministry. The most effective discipleship would be done the same way. Coleman (46)

observes, “Building men and women is not that easy. It requires constant personal

attention, much like a father gives to his children. This is something that no organization

or class can ever do.” Close personal contact, which the internet lacks, is a must in

discipleship.

Despite the fact that authors are united on the importance of personal contact and

discipleship, there are, perhaps, elements of discipleship that can be done by proxy. For

example, “A 2017 Baylor survey. . . found 45 percent of Americans used the internet to

access religious and spiritual content” (Brown 2017). Millions of Americans access

sermons, articles, and blogs for spiritual growth. Furthermore, over one billion people

visit YouTube every month (Hua 2015). Many of these are seeking to be educated in

various areas (Hua 2015), which would include religious education. One YouTube

channel, with content largely devoted to the Seventh-day Adventist message, known as

“Bible Flock Box,” had 348,473 subscribers as of December 13, 2018. Some of these

videos have over one million views. Another Adventist orientated YouTube channel

titled “Amazing Prophecies” had roughly 140,000 subscribers as of December 13, 2018.

According to (Hua 2015), it is possible that students are not “as afraid to be curious and

ask questions” regarding various topics that would include religious topics. People may

feel more comfortable exploring religious topics online without the pressure of personal

contact. This may answer the question why religious YouTube channels, such as “Bible

Flock Box” are so popular.

Pujic (2014) argues that the internet and social media is an important way to

evangelize. He points out that 98 percent of 18-to 24-year-olds use social media (Pujic

2014, 24). He also shares that three of four people use social media regularly and it is

regarded as one of the most important means of communication in our society (Pujic

2014, 24). He further states, “Social media evangelism is the new frontline of

evangelism” (Pujic 2014, 25), and refers to a person who witnesses online as a “digital

missionary” (Pujic 2014, 26). He summarizes his article as follows:

Now that you have heard about social media evangelism, the benefits it holds, and the

challenges that may arise, I challenge you to develop an online community with the

aim of creating a place where people can explore life together, share ideas and stories,

discuss favorite topics, and be inspired for holistic growth in their relationship with

God. (Pujic 2014, 26)

In conclusion, our society relies on the internet to communicate and transfer

information. Although the internet can never fulfill the personal contact required to make

true disciples, it can be used as an avenue to communicate discipleship essentials. Some

people seem to be more comfortable asking questions and seeking answers online as

opposed to personal contact. Pazdan (1987) makes this point when she contrasts the

discipleship of the woman at the well with Nicodemus. The woman at the well was more

willing to engage in a spiritual conversation in public in the middle of the day.

Nicodemus seemed to be more reluctant and came by night. The woman at the well was

converted quickly. Nicodemus’ conversation took more time. He seems to have been

processing things privately without much personal contact and would represent those

potential disciples who would rather search on their own than have personal contact. An

online discipleship program could provide this venue for these types of individuals.

Failure to explore this venue may result in missed discipleship opportunities or an

opportunity to retain converts through online interaction.

Summary

In summary, Adventist churches can improve their retention rates if they become

more intentional in three areas. First, converts must feel an environment of acceptance.

Second, the church has to continue to foster their spiritual growth with deeper

understanding particularly the fundamental beliefs of the Adventist church. Third, new

believers need a sense of purpose and belonging. Therefore, as soon as possible one

should be given a simple responsibility in the church. Kidder (2011, 118, 119) has

summarized these retention principles when he writes that new converts need the four

F’s. Their faith must be strengthened. Second, they need new church friends. Third,

new fellowship must be provided. Fourth, they must find a function in ministry as a part

of church life. If the church is serious about retention, they will seek to improve in these

areas. It is this author’s hope to help churches better understand these discipleship

principles and help them adjust so their church can have better retention.

The goal of the Adventist church is to make disciples who are ready when Jesus

comes. Therefore, every church should be serious about discipleship and have a program

for new converts. All good discipleship programs would include the following

discipleship essentials: conversion, communion, comprehension, call, community,

conflict, and culture. By emphasizing these areas, the new believer will become a well-

rounded disciple.

Lastly, we live in an age where information is largely exchanged through the

Internet. Even though discipleship takes personal contact, we should not overlook the

impact the Internet could have on discipleship. Therefore, it is my goal to develop an

online discipleship program for new converts who come into the church through my

public evangelistic meetings. This program will be based on the 7 “C’s” listed above. My

hope is that new converts will have a broader understanding of what it means to be a

disciple of Christ and be better prepared to witness and serve in the Adventist church.

CHAPTER 4

DESCRIPTION OF THE DISCIPLESHIP PLAN

FOR EMMAUS MINISTRIES

This chapter describes a retention/discipleship plan for Emmaus Ministries

following public evangelism meetings in the Indiana Conference. First, the history of

Emmaus Ministries and some previous results of public evangelism efforts are reviewed.

Second, the origin, need, and development of a stronger discipleship plan for Emmaus

Ministries are examined. Lastly, the steps to implement the Emmaus discipleship plan

following public evangelism are described.

History of Emmaus Ministries

Emmaus Ministries began in 2013 as a discipleship and evangelism training

school in the Indiana Conference for lay members. It was developed and named by Alex

Rodriguez and myself. After a successful first class, some key teachers moved from the

Indiana Conference and the name was retained for use in public evangelistic meetings.

Prior to 2013, I was the speaker for approximately 10 meetings, mostly in my

local church. These meetings yielded baptisms and church growth. In 2011, other

ministers began to invite me to conduct meetings in their church. I needed a name for my

meetings and adopted the Emmaus Ministries title.

Previous Results

In the Fall of 2011, I was asked to hold a meeting outside of my district in

Hammond, Indiana. Prior to this I had held meetings in my own district and was able to

efficiently transfer them into a follow-up plan. In Hammond, approximately fifteen

people decided to join the church. However, most of these people were not ready for

baptism. Unfortunately, I had to return to my district and most of the interests did not

continue with the church’s follow-up plan and others stopped attending over time. Even

though some did stay in the church, most did not follow through with their decision or

left shortly after.

In 2016, I was assigned to be conference evangelist as well as pastor of a church. I

was asked to conduct four or five meetings per year. Some of these meetings were more

successful than others and most resulted in baptisms. However, I noticed that when I

finished my meetings and moved to my next assignment, many of those who were

faithfully attending stopped coming. Also, several of those who were baptized stopped

attending shortly thereafter.

I have observed several factors which, I believe, contribute to this loss of interest.

However, before I list these factors, I would like to make some observations on why the

meetings have not been as successful as they could be.

A challenge many evangelists face is that little to no seed sowing has been done

prior to the evangelistic meeting. Public evangelistic meetings were designed to reap

people who had already shown interest in the church (Burrill 2007, 9). In other words,

those who come to the meetings should have had some exposure to the teachings of the

Seventh-day Adventist Church or have a trusting relationship with one of the members.

The evangelistic meeting is designed to appeal to their heart, make truth clear, and

answer certain objections people may have to the beliefs of the church. Two of the most

successful meetings I have had in the last three years (Carmel, 2015 and Fort Wayne,

2016) were in churches where the pastor had sown seeds leading up to the meeting and

then invited the interests to attend the series.

A second challenge is that many people who attend evangelistic meetings are not

interested in leaving their own church. They seem to be merely interested in information

or like to be at religious gatherings. They attend one Christian seminar after another but

are not really interested in making a commitment to join a new church. Schmidt (2018)

referred to a three-strike rule for interests who will never join the church. He stated that if

they have all three strikes, it is nearly impossible to get them to join the Adventist

Church. Strike one is if they already attend another church. Strike two is if they are active

in that church. Strike three is if they have family in that church. Therefore, regardless of

how good the follow-up/discipleship program is, many will not commit to joining a new

church.

A third challenge is people who tend to make hasty decisions. These people are

often easily discouraged or quick to leave when the excitement of something new wears

off. Jesus spoke of this group in Matt 13:20, 21. “But he who received the seed on stony

places, this is he who hears the word and immediately receives it with joy; yet he has no

root in himself but endures only for a while. For when tribulation or persecution arises

because of the word, immediately he stumbles.” These three factors contribute to losses

in many (perhaps the majority of) people who do not become members following a public

meeting.

Diagnosis of the Problem

I believe that two changeable factors contribute to people not joining the church at

the end of a meeting. The first challenge is the length of the meeting. It is difficult for

most people to come to a four- or five-week seminar, with no prior connection to the

church, and make the lifestyle changes necessary to become an Adventist. People need

more time to process the key teachings and assimilate them into their lives. A biblical

example of people needing time to process is the amount of time Jesus spent with His

disciples and yet they did not understand His role as Messiah. In Acts 1:6, the disciples

still did not understand the resurrected Christ’s mission to Israel. At one point Jesus told

His disciples that there were many things He wanted to tell them but they were not ready

for them (John 16:12). These verses illustrate the time it often takes for people to

properly assimilate biblical truth.

Furthermore, most people are not ready for baptism after only a four-week

meeting. Walshe (2019) shared that as a leader in the Australian division of the Seventh-

day Adventist Church he was surprised how quickly we baptized people in the North

American Division after attending a four- to five-week meeting. In writing about

ministers who baptize too early, White (1946, 319) states, “They have not gained an

experience through personal communion with God, or a true knowledge of what

constitutes Christian character; therefore, many are baptized who have no fitness for this

sacred ordinance, but who are knit to self and the world.” In such a short period of time

most do not understand what they are getting into. This contributes to losses in two ways.

People need more time to embrace and process the information they have learned. Also,

those baptized who have had no prior connection to the church are more likely to stop

attending shortly thereafter.

The second changeable factor is that a strong bond is developed between the

attendee and the speaker. Often as the meetings close there are twenty-five to thirty-five

guests attending faithfully who stop attending as soon as the meetings close. Many of the

attendees see the speaker as a spiritual mentor. My assessment is they have not developed

a sufficiently strong bond with the local pastor or a church member to continue the

follow-up meetings. White (1946, 321) notes: “How much better it would have been if

the first messenger of truth had faithfully and thoroughly educated these converts in

regard to all essential matters, even if fewer had been added to the church under his

labors.” Therefore, if they do not bond with someone quickly after I leave, it is easier for

them to stop attending. Table one below illustrates this pattern.

Table 1. Patterns of Attendance

Church

Date

Concluding

Attendance

Baptisms

La Porte, IN

Fall 2009

Hammond, IN

Fall 2011

20-25

Shelbyville, IN

Fall 2012

20-25

Jeffersonville, IN

Fall 2014

La Porte, IN

Spring 2015

25-30

Fort Collins, CO

Fall 2016

25-30

Irvington, IN

Fall 2016

20-25

Carmel, IN

Spring 2016

Carmel, IN

Fall 2017

Anderson, IN

Fall 2017

Spencer, IN

Spring 2018

Note: Most of these baptisms came to the church from flyers received in the mail.

Development of a Stronger Discipleship Plan

In the Fall of 2018, I conducted two meetings in Hammond and Fort Wayne,

Indiana. Both pastors of these churches took calls in the middle of the meetings, leaving a

vacancy in pastoral follow-up. I decided that I would return to these churches once per

week after the meetings ended and continue studying using the Daniel Seminar from

Seminars Unlimited. The results were positive. First, I noticed a difference in the number

of people attending the follow-up. The percentages were higher than most of my previous

meetings. Second, as the interests attended for a longer period of time, the members had

the opportunity to get to know them better. As the weeks went on, I noticed the guests

staying longer to talk with members who were developing friendships with them. After

about a month of me teaching, I would alternate with a local elder. We did not lose many,

even after the elder filled in every other lesson. My observation was that they had bonded

with people in the church and I could now stop coming as much.

Emmaus Discipleship Plan

The underlining principle of the Emmaus discipleship plan is for me to continue a

discipleship relationship with the interests after the meetings conclude. This was to be

done in three ways. First, developing a strategy with the local pastor and elders in a

follow-up series using the Daniel Seminar by Seminars Unlimited. Second, encouraging

the interests to go through an online discipleship course developed by Emmaus

Ministries. Third, training church members to create an environment for relationships to

develop.

Daniel Seminar

The Daniel Seminar consists of thirty-two lessons which cover the major

teachings of the Seventh-day Adventist Church through the book of Daniel. The Daniel

Seminar is beneficial for the following reasons. It provides the opportunity to review the

doctrines in a different format. White (1907) notes the importance of continued study of

the major doctrines, “The new converts will need to be instructed by faithful teachers of

God’s Word, that they may increase in a knowledge and love of the truth and may grow

to the full stature of men and women in Christ Jesus. They must now be surrounded by

the influences most favorable to spiritual growth.” Working through the major doctrines

also provides the opportunity to delve into the subject and answer several objections one

may have of that doctrine. Therefore, this series is vital for integrating the interests in

Adventist beliefs.

The second benefit of the Daniel series is that the interests must look up verses in

the Bible. This helps them to become familiar with the Bible, which many are not. The

interest receives the lesson prior to the meeting so that he/she can look up the Scriptures

and answer the questions by filling in the blanks. With a completed lesson, they come to

a group study and go over the information. The discussion is more helpful for them

because they have already looked up the verses and have a good understanding of what

will be discussed. Furthermore, this seminar is more informal than the evangelistic

meetings, which creates an environment for the interests to have the freedom to ask

questions and make comments.

A third benefit of this series is that God teaches discipleship through narrative

stories in the Bible. The discipleship principles in the Daniel narrative are important for

those coming into the church for a variety of reasons. White (1999, 175) captures this,

“Study the history of Daniel and his fellows. Though living where they were, met on

every side by the temptation to indulge self, they honored and glorified God in the daily

life. They determined to avoid all evil. They refused to place themselves in the enemy’s

path. And with rich blessings God rewarded their steadfast loyalty. Most of the opening

lessons go through the narrative stories in Daniel and extract practical discipleship such

as prayer, Bible study, godly living, and conflict.

A fourth benefit is that certain interests, particular the elderly, do not like to do

much on the internet. They prefer to read a study guide and look up the Scriptures.

Therefore, the online discipleship program is not the best option for them.

A fifth benefit is that we cover topics we do not cover in the evangelistic meeting.

This includes the sanctuary message and the 2300-year prophecy. It also includes deeper

studies into topics such as how to keep the Sabbath, the change of the Sabbath, and

spiritual Babylon. Not only are these topics interesting to new interests, they also further

explain the key teachings of the Seventh-day Adventist Church.

A last benefit is that the length of the Daniel Seminar allows time for deeper

relationships to develop. White (1946, 42) seems to refer to this when she states, “Paul

labored long in his fields, continuing his work for one year in one place and one year and

a half in another place. The haste to close up an effort has frequently resulted in great

loss.” Hence when the public evangelistic meeting concludes, I plan on attending that

church during the weekday once a week for two to three months to lead out in the Daniel

Seminar, which lasts approximately thirty weeks. Therefore, as the pastor and members

attend alongside the interests, it gives opportunity to build relationships. Approximately

three weeks into the seminar, the pastor and myself will begin alternating in leading, with

myself doing most of the lessons. By this time, there should be a better bond between him

and the interests and they will be more likely to continue. After approximately three

months, I was to turn it completely over to the pastor and elders. The belief is that by this

time the interests will feel more comfortable to come because they have good

relationships developed with the pastor and members. Also, by this time, they should be

enjoying the studies which was to compel them to keep attending because they want to

finish the series of lessons.

Internet Discipleship Program

The internet discipleship program was to be based on the 7 C’s of discipleship

found in the literature review and theological reflection. Each “C” was to have its own

curriculum, as well as discipleship videos I have produced. They were also have selected

readings from the Bible and other books, such as the writings of Ellen White. I was also

to have links to online lectures conducted by myself and other Seventh-day Adventist

ministers to help them better understand subjects, such as “how to keep the Sabbath.”

Toward the end of the evangelistic meeting, I was to encourage the attendees to try the

free online discipleship course. Once they sign up for the program, I was to give them

instructions on how to go through it. The complete program was to be found on a website

which I was to develop through Emmaus Ministries. The following is the content of the

online discipleship program.

The first “C” was to emphasize conversion to Christ. In this portion we were to

focus on several points. We were first look at the character of God. Discipleship begins

with understanding that the God of the Bible is a loving God we can trust. Therefore, we

can trust His Word and His commandments. We were to also look at the kingdom of God

as it relates to the Great Controversy between Christ and Satan. With the Great

Controversy understanding, we will explore what it means to be a kingdom disciple. This

section was to also cover justification and sanctification and how these concepts work in

the disciple’s life. The interest was to also be encouraged to read the book Steps to Christ

by Ellen White.

The second “C” was to be communion with God. This section was to highlight

devotional habits. Communion with God was to be split into two parts. First, we were to

look at prayer, including why prayer is important, how intercessory prayer works, and

general principles of prayer. Second, we were to look at the importance of reading and

understanding the Bible. We were to explore different ways to study the Bible, such as

exegetically, topically, or a general reading of Scripture. We were to also look at

hermeneutical principles using du Preez (2006). We were also to show how to use Bible

tools such as concordances, dictionaries, and commentaries in this section.

The third “C” was to be comprehension of the Scriptures. This section was to

focus on key teachings of Scripture such as salvation, law and Sabbath, state of the dead,

sanctuary, Second Coming, Spirit of Prophecy, and key prophetic teachings. We were not

only to show how these teachings are biblical, but why they are important for the

believer. As we examine these important doctrines we were to also cover the main

objections other churches use to disregard our beliefs. Throughout the comprehension

portion we were to also look at the subject historically through the past 2,000 years of

church history.

The fourth “C” was to emphasize call. Understanding one’s calling is important in

discipleship. This portion was to focus on having an identity in Christ in the last days,

particularly the people described in Revelation 14. Burrill (1996, 87) proposes that the

goal of the Adventist disciple is to make people like those found in Revelation 14. As

Seventh-day Adventists, we want our interests to understand our prophetic identity and

mission found in Rev 14:6-12. We were to also cover spiritual gifts in this section and

how one can understand their gifts and use them to build up God’s kingdom. This section

was to also cover the basics of witnessing and how people are won to Christ. We were to

also teach principles of how to give a Bible study.

The fifth “C” is community. This section was to largely concentrate on the role of

the church in the disciple’s life. First, we were to explain what the purpose and mission of

the church is. Next, we were to cover the structure of the New Testament church and how

the Seventh-day Adventist Church has tried to model this. We were to also highlight tithe

and offerings and the church’s use of them. Church authority and accountability were

also to be explored in this portion. This section was to also seek to explain the importance

and benefit of community in the disciple’s life.

The sixth “C” is conflict. In John 16:33, Jesus clearly stated that His followers

would have conflict. Conflict can often bring discouragement and disappointment.

Conflict can also elicit unhealthy emotions which can be challenging for new disciples to

deal with. This section will help the disciple understand conflict on a spiritual level. We

were also to show how to face conflict in a biblical way. The disciple was to also

understand that there would be conflict within the church and how to deal with

contentious church members. Although conflict cannot always be avoided, it can be

minimized with godly wisdom. This was all to be covered in this portion.

The last “C” was to be culture. Jesus prayed that His followers would be in this

world, but not of the world (John 17:16). The main emphasis of this section is how to live

according to the culture of the kingdom of God. God has rules and principles which the

disciple is to live by. These principles often conflict with the culture of this world. Within

each culture there are issues such as dress, adornment, entertainment, association, and

music. These topics were to be discussed using the guidance of biblical principles.

The online program was to take around three months to complete, depending on

how fast the interest works through it. When they complete one section, it would unlock

the next. I was to be notified of their progress via email. I was also to correspond with

them via phone, text, and email, encouraging them and checking if they have any

questions.

Preparing the Church for A Relational Environment

In the past, I have spent one Sabbath with church members going over how the

program was to operate in their local church. First, we cover preparation prior to the

meeting, such as the cycle of evangelism, how to sow seeds, and organizing for prayer.

Second, we cover how the meeting will function, including job responsibilities. Lastly,

we go over the follow-up. Unfortunately, these meetings have not been attended well by

church members, even when held on Sabbath afternoon.

My church preparation was to be similar to past meetings; however, I was to add

some of the retention principles to the follow-up portion that I have learned from my

literature review and theological reflection. The first addition was to be explaining the

importance of creating an environment of acceptance for new converts. To foster this, we

were to talk about spiritual guardians and creating a budget for members who may want

to invite the guests to a restaurant. Also, we were to stress appropriate conduct and

inappropriate conduct with the interests.

Next, we were to discuss the importance of the interests understanding what our

church believes. I was to explain to them the Daniel seminar which follows the seminar,

and how to organize their sermons and Sabbath Schools to be friendlier to new converts.

For smaller churches in which the pastor is not there as much, I was to encourage the

elders or speakers to conduct the ShareHim program for their Sabbath morning sermons

for approximately six months.

The last point we were to cover was the importance of involving the interest in

ministry. The emphasis was to be on how the interests can do something small in the

church that would help make them feel they belong and have a purpose. I was to

encourage them to be creative in this and help them with ideas such as greeter, usher,

help in the kitchen, or some other small task.

Summary

Emmaus Ministries has experienced several guests still attending its meetings as

the seminar concludes. Many of these individuals do not continue with the follow-up

program. Also, some of those who do decide to join the church after the seminar fall

away shortly after their baptism. Although there may be several factors for these losses, it

is my conclusion that the numbers would increase if those attending could continue their

relationship/interaction with me when the seminar ends. Therefore, the follow-up plan

will be a Daniel seminar where I would attend once per week for a few months and

review many of the key teachings again. Also, following the seminar, it is vital that the

pastor and members be intentional about befriending and creating an environment for

trust and acceptance for these interests. The premeeting with church members was to

cover how to be more intentional in these areas.

Another way to continue my interaction with those coming to the seminars is an

online discipleship program. This website was to be designed to cover the 7 C’s of

discipleship. Participants of the meetings were to be encouraged to sign up for this online

program. The website was to be filled with content presented primarily by myself, to

ground the participant in core Adventist discipleship principles.

CHAPTER 5

NARRATIVE OF THE IMPLEMENTATION OF THE

EMMAUS ONLINE DISCIPLESHIP PROGRAM

This chapter describes the implementation process for the Emmaus Discipleship

Program. The research and development for the program took several phases to complete.

The following is a narrative of the different phases of how the program was implemented

followed by an outline of each video from the seven sections of the program. Lastly, a

look at the demographics of those who participated in the program, as well as their survey

results are undertaken.

Phase One: Development of a Website

The goal of the discipleship program was to create a comprehensive online

discipleship plan for those new to the Adventist Church. The particular focus was on

those who had come to an evangelistic series I conducted and with whom I had built a

relationship. Those who came to my meetings would be more likely to engage in an

online program that featured me as a speaker. Those who were not acquainted with me

would possibly not be as anxious to go through the program due to the impersonal, virtual

nature of the program.

As already mentioned in Chapter 1, the content of this discipleship program

largely came from research connected with the theological reflection and literature

review of this dissertation. This content was to be conveyed in as professional a manner

as possible. The information also had to be easy to use and sensitive to people’s time. The

budget was limited, so I did much of the technical details myself, including video filming

and editing. I am a novice in these areas but feel the product turned out well, especially

for the first attempt. The program also had to be done in a way that would provide

consistent results for effective evaluation. Later in this chapter is an outline of the content

covered in each section.

I hired a professional website developer to design a website that would be

attractive and easy to use. After trying different domain names, we settled on

www.emmausroaddisciple.com. The website is easy to navigate and the discipleship

program is clear to see on the home page. Furthermore, the discipleship program is

designed in a way to be self-navigated with little assistance from the creator of the

program. Therefore, participants can work at their own pace and the content is available

at the user’s convenience.

Phase Two: Conduit to Convey the Information

With the popularity of TED talks and their emphasis on sharing information in

short talks, I decided to record myself on a video discussing the essentials of discipleship.

Furthermore, YouTube videos are vastly becoming a primary avenue for people to search

for and receive information. With this in mind, I decided to use mostly short talks where

the viewer could watch clips throughout the day as they had time. I also preached four

sermons at my church on discipleship related to the 7 C’s and had these recorded. I then

inserted these sermons in their order on the website. Most of the lectures were

approximately ten minutes long, however, the sermons recorded were about thirty

minutes long.

I recorded most of the talks during the COVID-19 shutdown in the spring of

2020. Although COVID-19 caused terrible loss for many people, I used the shutdown as

an opportunity to record the lectures for the program. The shutdown freed me from many

responsibilities including visitation, evangelistic meetings, and travel so I could focus on

the program content. I also felt 2020 would be a good time for people to engage in a

discipleship program with much of the country shut down.

Phase Three: IRB Approval

To proceed with the project dissertation, it was necessary to receive the approval

of the Andrews University Institutional Research Board (IRB). There were several items

that had to be completed to submit the project to the IRB.

The first item was for me to receive an online certificate in ethical research which

indicates that I had received instruction on the proper way to conduct research. It also

required submitting the wording I would use to recruit people to participate in the online

program (See Appendix A). I had initially planned on announcing the discipleship

program at my seminars and had to submit a verbatim statement of what I was going to

say. However, I never had the chance to announce the program at a seminar because

COVID-19 cancelled all my seminars. I also submitted surveys and questionnaires that

would be used.

Participants were asked to fill out a pre-assessment survey. Upon completing each

section, they were asked again to fill out a survey, while the material was fresh on their

minds. I also asked participants to indicate whether I had their permission to use their

data for my project research. All the participants agreed. Lastly, upon completion, I asked

participants to write a few sentences to describe what the program meant to them

spiritually, as well as how the program could be improved.

I submitted these surveys for IRB approval. This phase of the process took

approximately two months. After making certain adjustments, approval was eventually

granted from the IRB (See Appendix A for IRB Approval).

As mentioned in Chapter 1, a challenge I faced was how to formulate the survey

questions to accurately gauge the benefit of each section. I sought the help of both

advisors and fellow classmates. I realized it was difficult to measure spiritual growth in

the areas of discipleship, particularly over a short period. Therefore, I sought the best

questions I could to measure participant growth as a result of each section.

Phase Four: Search for Participants

The next phase of the project was to find willing participants to participate in the

discipleship program, as well as answer the evaluation questions. My advisor encouraged

me to seek those who have been in the Seventh-day Adventist Church less than a year.

He also thought that fifteen to twenty participants would be an adequate number of

people to determine the effectiveness of the program.

I sought the help of the Indiana Conference evangelism coordinator, conference

president, and conference ministerial director. I asked them to email the Indiana

Conference pastors to see if they had any new members who would be willing to

participate in the program. I also contacted those who had come into the church through

my evangelistic efforts the previous year. I had hoped to obtain a variety of age groups to

go through the program. However, there were few under forty years who completed the

program.

The task of finding people to participate was more difficult than I thought. I faced

four obstacles. Several showed no interest in participating in the program. Some signed

up, but made little progress. A third group had computer and technical challenges and

therefore gave up easily. Fourth, my assumption was correct that it was difficult to get

those who did not know me to go through the program. In fact, only those who had a

prior relationship with me signed up for the program.

Therefore, I extended the program to those who had been in the Adventist Church

longer than a year. Although most people who went through the program had been in the

Adventist church for approximately one year, I did include some who had been in the

church a little longer. I do, however, feel the participants accurately represent those new

to the Adventist Church.

Even though I was able to get fifteen relatively new converts to go through the

program, I also opened the program up to members who had been in the Adventist church

longer than five years. They completed the same surveys and I decided to include their

data in the project.

Phase Five: Encouraging Participants

Once the participants signed up for the program, I received an automated email.

As they journeyed though the program, I could monitor their progress. I would often send

them encouraging communication as they completed each section. Almost all the

participants who completed the program finished within a month. Upon completion I

mailed them a free T-shirt with the Emmaus logo on the front with the wording “I am an

Emmaus Road Disciple.” On the back of the shirt was Luke 24:32 which states, “And

they said to one another, “Did not our hearts burn within us while He talked with us on

the way and while He opened to us the Scriptures?”

Phase Six: Evaluating the Data

With fifteen to twenty new Adventists completing the program, I then began to

collect and analyze the data. Chapter 6 describes the method used for gathering and

evaluating the data. After the data was completed and observations made, I adjusted the

discipleship program accordingly to better equip participants for service and mission.

Outline of the Content

Although I tried to keep the program as concise as possible, it turned out to be

seven sections, with a total of thirty-one video talks on discipleship. Since the substance

of the online program is vital to this project, below is an outline of the content for each

video. Please note that each video contained numerous Bible passages, illustrations, and

authors such as Ellen White. For the sake of time, the main ideas are listed.

Section 1—Character of God

As stated in Chapter 4, the first section was the “Character of God,” which had

two videos. The first video was titled, “What is a Disciple?” and was ten minutes long.

The second video in the section was titled, “Is God Worth It?” and ran for thirty-eight

minutes. The main purpose of this section was to show that God is worthy to be followed

and it is an honor to sacrifice for Him.

What is a Disciple?

The first video answered two questions. First, what is a disciple of Christ?

Second, what is the goal of being a follower of Christ? It focused on the following points:

(1) the difference between being a follower of Christ and someone who claims to believe

in Christ; (2) a look at the biblical phrase “walk with God” and its meaning; (3) it takes

trust, commitment, and love to walk with God and be His disciple because the journey

can be challenging; (4) the goal of discipleship is becoming like Christ in character and

purpose; (5) the Holy Spirit is the power that transforms the disciple’s character into a

Christ-like character; (6) as disciples, we have the privilege of being Christ’s

ambassadors here on earth; (7). a look at the difference between the true disciple and the

false disciple of Christ.

Is God Worth It?

This video focused on the follow key points: (1) the beginning of discipleship is

to trust the one you are following; (2) God calls us to be devoted followers and asks us to

sacrifice to be in harmony with Him; (3) whether God is the type of Person we want to

spend eternity with; (4) a biblical look at the lovely character attributes of God to prove

that God is worth following; (5) my appeal was to not waste your time trying to find

something better than having a relationship with God.

Section 2—Communion with God

This section had four videos which focused on the importance of the disciple

connecting with God in practical ways. The first video was titled, “Communion with

God” and was fourteen minutes in length. The second video was titled, “The Importance

of Communion with God” and was twenty-four minutes in length. The third video was

titled, “Tips for Enhancing Devotionals” and was twelve minutes long. The last video

was titled, “Five Reasons to Pray” and was nine minutes long.

Communion with God

The first video in this section focused on the following points: (1) the most

important thing one can do as a disciple of Christ is to have a strong devotional life; (2)

the most important thing one can do for temporal happiness is to have a strong devotional

life; (3) Scripture appeals to us to grow in grace and strong devotional habits are the best

remedy for this; (4) the key issue of Scripture is to know God on a deep intimate level. A

main purpose of your devotions is to become familiar with the mind of Christ. You can

only get to know someone by spending time with them; (5) we receive tremendous power

from the Holy Spirit when we spend time with God; and, (6) the video explored the

devotional habits of Jesus.

The Importance of Communion with God

This video focused on the following points: (1) a review of the previous video; (2)

wrong motivations for devotions. One does not have devotions to check some goodie list.

One has devotions to connect with the awesome mind of God and because they love His

presence; (3) another wrong motivation is to accumulate Bible facts to boast about or to

debate with people; and, (4) right motivations for spending time with God. This section

went more in-depth into the purpose of spending time with God, such as to be more

Christ-like, to glorify God through the in-dwelling Christ, and because we love spending

time with Him. The following quote by White (1915) was shared and summarizes the

purpose of this video:

Guard jealously your hours for prayer, Bible study, and self-examination. Set aside a

portion of each day for a study of the Scriptures and communion with God. Thus you

will obtain spiritual strength, and will grow in favor with God. He alone can give you

noble aspirations; He alone can fashion the character after the divine similitude. Draw

near to Him in earnest prayer and He will fill your hearts with high and holy purposes

and with deep, earnest longings for purity and clearness of thought. (p. 100)

Tips for Enhancing the Devotional Life

The focus of this video was to introduce various ways in which one can have

meaningful devotions such as reading through a one-year devotion, following a study like

the Sabbath School quarterly, or reading through the Bible in a year. My favorite method

for devotional readings is going slowly through one book in the Bible and using

commentaries. I then explain the inductive method of Bible study. The following quote

from White (1940) was used in support of this method of devotional reading. “We should

carefully study the Bible, asking God for the aid of the Holy Spirit, that we may

understand His word. We should take one verse and concentrate the mind on the task of

ascertaining the thought which God has put in that verse for us. We should dwell upon

the thought until it becomes our own and we know ‘what saith the Lord’” (p. 390).

Lastly, the video suggests reading through the Bible with the Conflict of the Ages series

by Ellen White.

Five Reasons to Pray

The content of this video was the following: (1) prayer is one of the most

important aspects of the devotional life; (2) an introduction to the book Steps to Christ

and the chapter entitled The Privilege of Prayer; (3) an introduction and link to a series of

lectures on prayer by Pavel Goia; (4) the first reason to pray is because God wants to hear

from us; (5) reason two is because God is the greatest Counselor and Therapist; (6)

reason three is because prayer gives the disciple spiritual power; (7) reason four is

because you will receive a blessing you would not have otherwise received; (8) reason

five is because you will develop Christ-like attributes in your character.

Section 3—Comprehension of His Word

This section contained six videos dedicated to understanding the Word of God.

The first video was titled “Comprehension Intro” and was five minutes in length. The

second video was titled “Messiah’s Method-Intro” and was two minutes in length. The

third video was titled “Messiah’s Method of Study” and was nine minutes in length. The

fourth video was titled “Messiah’s Method Example (1): Sons of God” and was eight

minutes in length. The fifth video was titled “Messiah’s Method Example (2): What

Happens When You Die?” and was eleven minutes long. The last video in this section

was titled “Tools to Enhance Bible Study” and was seven minutes in length.

Comprehension Introduction

The focus of this video was as follows: (1) 2 Timothy 2:15 and other passages call

us to be diligent students of the Bible; (2) a warning against false teachers and twisting

the Bible; (3) the Bereans’ devotion to studying biblical truth; (4) the importance of Bible

doctrine and how it serves as a lens to better understand God’s character; (5) the Bible

speaks to every major area of life and it is our job to search these subjects with the aid of

God’s Spirit; and, (6) the stern warnings in Scripture to doctrinal deception in the last

days.

Messiah’s Method—Introduction

The purpose of this video was to introduce a condensed version of the Messiah’s

Method of Bible study developed by du Preez (2006). The following points were made:

(1) the biblical basis for this method of study is found in Luke 24:13-32; (2) the Emmaus

disciples were Christ-dependent because Jesus drew near to them to explain the

Scriptures (Luke 24:15); (3) Jesus began with Moses when studying the Bible (Luke

24:27); (4) Jesus used all of Scripture when He gave them a Bible study (Luke 24:27);

and, (5) this method of study is right out of the Bible and the method Jesus used.

Messiah’s Method of Study

The focus of this video was on the following points: (1) as we study the Bible we

need to pray for God’s Spirit to guide us and give us understanding; (2) when we are

committed to knowing God’s will as revealed in His Word, He will aid us in our

understanding; (3) when studying the Bible, we should do so chronologically. Some of

the most important verses are in Genesis. A student of God’s Word could start there

before exploring the rest of Scripture; (4) when studying a Bible subject, we should do a

comprehensive study and look at all of what the Bible says on that topic. A concordance

is a helpful tool for this.

Messiah’s Method of Study Examples 1 and 2

The program had two videos demonstrating how the Messiah’s method of study

can be effective in coming to correct conclusions when studying a subject, particularly a

controversial one. There were two videos demonstrating this. However, I will highlight

the content of both here as they are similar. In the first video, the question was raised as

to who are the “sons of God” listed in Genesis 6:4. The video introduces the two main

Christian views and uses the Messiah’s method to determine which is biblical.

The second video is similar in that it uses the Messiah’s method to determine

what happens when a person dies. The two main views in Christendom are mentioned

and the Messiah’s method is used to determine which is more biblical. These two videos

were designed to demonstrate how one can use this method when studying the Bible.

Tools to Enhance Bible Study

The last video in this section introduced tools to better equip the disciple in

biblical research. The following is a summary of its content: (1) the first tool mentioned

and discussed was the benefits of a study Bible; (2) the second tool mentioned was

translations of the Bible. This portion discussed various Bible translations such as word

for word, thought translations, and paraphrase Bibles; (3) the third tool discussed was a

Bible concordance and how to use it; (4) the fourth tool introduced was a lexicon and its

use in Bible study; (5) the fifth tool highlighted was a Bible dictionary; (6) the last tool

mentioned was the benefits of using a Bible commentary to understand a passage.

Section Four—Calling

The fourth section was titled “Calling” and had five videos. The first video was

titled “Calling Intro” and was six minutes in length. The second video was titled “Calling

and Discipleship” and was five minutes in length. The third video was titled “The Big

Picture of Your Calling” and was thirteen minutes in length. The fourth video was titled

“Your Spiritual Gift” and was eleven minutes long. The last video in this section was

titled “How to Give a Bible Study” and was eight minutes in length.

Calling Intro

The first video in this section was an introduction to one’s calling as a disciple.

The focus of this section was as follows: (1) the importance of understanding one’s

identity; (2) we are children of God which makes us precious; (3) in the Old Testament,

God tried to instill a sense of identity in Israel. They were set apart from the other

nations; (4) a look at Daniel’s calling. Daniel’s purpose was to stand for God in the midst

of a pagan Babylonian culture; (5) Babylon tried to change Daniel’s identity as a child of

God.

Calling and Discipleship

The second video in this section was titled “Calling and Discipleship.” The

following is an outline of its content: (1) a look at discipleship in the first century; (2) a

disciple in the first century was committed to the person who was discipling them and

promised to represent them; (3) Jesus was looking for humble and teachable people to

disciple; (4) a disciple of Christ must listen to His Spirit and follow His leading; (5) Jesus

calls for absolute surrender when our will and His will conflict. A disciple believes God

knows what’s best; (6) all relationships must be secondary to our relationship with God;

(7) the Holy Spirit gives us power to walk the path of discipleship.

The Big Picture of Your Calling

The third video was titled “The Big Picture of Your Calling.” The purpose of this

video was to help the disciples understand that their calling as a disciple is to participate

in the larger call to win souls for Christ. The following is a brief look at its content: (1)

God has a mission to save as many people as possible and your calling is to support this

larger mission; (2) a look at biblical illustrations of how God used people’s gifts for the

purpose of accomplishing a larger mission; (3) one reason why David was such an

outstanding king is that he understood God’s purpose for Israel; (4) Daniel understood

that Israel had failed to represent God and that’s why Israel was taken captive by

Babylon; (5) when a disciple understands the larger picture of God’s purpose in the

world, they can better endure trials as Daniel did; (6) each member in the New Testament

church had the larger calling of proclaiming the resurrected Christ; (7) we as disciples

living at the end of time have a larger message found in Rev 14:6-12. Each of our gifts is

to support this larger calling.

Your Spiritual Gift

The fourth video in the “Calling” section was titled “Your Spiritual Gift.” The

following is a brief outline of its content: (1) Paul did not want the Corinthians to be

ignorant of spiritual gifts (1 Cor 12:1); (2) the purpose of spiritual gifts is to strengthen

other people in their walk with God (Rom 1:11); (3) other purposes of spiritual gifts

found in Ephesians 4; (4) the lack of benefit of most spiritual gift assessments; (5) God

will guide you in the understanding of your spiritual gifts if you truly want to serve Him;

(6) God most often uses the church to recognize your spiritual gifts; (7) God often uses

our natural likes and talents to benefit the church; (8) a look at the parable of the talents

in Matt 25. It is important for disciples to know and use their spiritual gifts.

How to Give a Bible Study

The last video in this section was “How to Give a Bible Study.” The following is

a look at its content: (1) the first thing to do when giving a Bible study is to pray with the

person; (2) keep the study to about an hour; (3) different study guides one can use to

study with someone; (4) how to put together your own study; (5) helps for Bible study;

(6) prepare your studies in the form of a question instead of lecturing; (7) be sure to keep

your study Christ-centered and how to accomplish that; and, (8) how to answer

objections.

Section Five—Community

The fifth section was titled “Community” and had four videos. The first video was

titled “The Purpose of Community” and was ten minutes long. The second video was

titled “The Importance of the Church in the Disciple’s Walk” and was eleven minutes

long. The third video was titled “The Remnant Movement and the Disciple” and was

eighteen minutes long. The last video was the only video not done by me. The title was

“A Man Without a Church” and was twenty-two minutes in length and was done by

Bryan Jefferson, an elder at the New Albany Seventh-day Adventist Church.

The Purpose of Community

This first video highlights the following points: (1) the church is not a man-made

idea; (2) God wants His people to experience community; (3) Jesus built a church in the

New Testament that is precious in His sight; (4) it is our privilege to be a part of His

church despite its challenges; (5) God’s church is the appointed agency for the

proclamation of the Gospel; (6) God’s church is a refuge from the world; (7) it is also a

training ground for the disciple; (8) the church is a place where sweet fellowship takes

place.

The Importance of the Church in

the Disciple’s Walk

The second video was titled “The Importance of the Church in the Disciple’s

Walk” and highlights the following points: (1) studies show that people who attend

church are likely to live two to three years longer than the general population; (2) the

church provides a source of encouragement and support. Daniel and his three Hebrew

friends needed each other in Babylon; (3) the church provides nurturing and training for

the disciple; (4) in a hostile world, a disciple needs brothers and sisters in the church.

The Remnant Movement and the Disciple

The fourth video in this section was titled “The Remnant Movement and the

Disciple.” The following is a summary of its content: (1) there is a remnant at the end of

time (Rev 12:17); (2) throughout Bible history Satan tried to have total control on earth,

but God always had a loyal remnant; (3) a biblical overview of the remnant concept in the

Bible; (4) characteristics of the remnant throughout Scripture; (5) there will be great

apostasy at the end of time in the Christian world; (6) identifying marks of the end-time

remnant, including the prophetic gift; (7) God is calling all to be a part of this movement.

A Man Without a Church

The final video in this section was titled “A Man Without a Church.” The video

focuses on excuses people use for not attending and participating in church. The

following is an overview of the main points: (1) some say church is boring, but with all

the excitement in the world we need a time to pause; (2) some complain of hypocrites in

the church but it is still a hospital for sinners; (3) the church is a family. Sometimes

family members hurt one another; (4) one may feel uncomfortable at times, but the

pathway of conversion is paved by the bricks of conviction; (5) some say “All I need is

Jesus.” Where is Jesus? Jesus is where two or three are gathered (Matt 18:20).

Section Six—Conflict

Section six, which was titled “Conflict,” has three videos. The first video is titled

“Conflict from Outside of the Church” and is twelve minutes long. The second video is

titled “Conflict from Within the Church” and is twelve minutes long. The last video is

titled “How to Restore a Broken Relationship” and is eight minutes long.

Conflict from Without the Church

The first video in this section was “Conflict from Without the Church” and the

following outlines the main points: (1) conflict resolution skills are vital in a world full of

conflict; (2) Jesus calls His followers to be peacemakers (Matt 5:9); (3) we should do our

best to live peaceably with all men; (4) though we do our best to avoid conflict, a disciple

will face it; (5) Daniel faced conflict in Babylon; (6) Jesus faced a lot of conflict in His

life; (7) how Jesus reacted to conflict; (8) often God uses conflict to draw us closer to

Him; (9) God brought Jesus and Daniel through the conflict shining brighter than ever.

Conflict from Within the Church

The second video in this section was titled “Conflict from Within the Church.”

The following are its main points: (1) conflict from within the church can be painful and

emotionally draining; (2) a look at some biblical examples of conflict such as Paul and

Barnabas; (3) Peter and Paul had conflict; (4) conflict can cause people to walk away

from the church, but we are called to work through it; (5) people make mistakes. Both

Paul and Peter were in the wrong at times and created issues; (6) sometimes the church

attracts people who have poor social skills and these people can be hurtful; (7) avoid

controversial subjects unless it is inevitable; (8) not all personalities mesh together; (9)

wait until the tension dies down to reconcile the relationship. Also, we are called to be

forgiving; (10) focus on the truths that unite us and, most importantly, Jesus.

How to Restore a Broken Relationship

The last video in this section was titled “How to Restore a Broken Relationship.”

The following is an outline of its content: (1) there are some people who are narcissistic

and difficult to work with. This video discusses normal people, not people always

looking to fight; (2) the devil is the author of conflict; (3) a look at the tension that

developed between Jesus and John the Baptist and how Jesus reacted; (4) broken

relationships affect our relationship with God and ourselves. Therefore, we should go the

extra mile to restore these relationships; (5) ask God to give you love for that person.

Remember, we are all God’s children; (6) make the first move to restore (Matt 5:23, 24);

(7) when you work to restore the relationship, be a good listener; (8) after listening, then

speak your side tactfully and in humility; (9) most broken relationships can be restored if

we follow these steps; (10) a reminder that God’s children are called peacemakers (Matt

5:9).

Section Seven—Culture

The final section was called “Culture” and contains five videos. The first video is

an introduction to culture and is ten minutes long. The second video is “Daniel and

Culture” and is thirty-two minutes in length. The third video is “Entertainment and the

Disciple” and is ten minutes in length. The fourth video is titled “The Disciple and

Appearance” and is thirty-nine minutes in length. The last video in this section is titled

“Christian Adornment and the Disciple” and is seventeen minutes long.

Culture Intro

The first video was an introduction to culture and the disciple. The following are

its main points: (1) culture shapes who we are and our worldview; (2) culture expresses

itself through a variety of ways, but a disciple of Christ rejects aspects of culture that

conflict with God’s Word; (3) Jesus often used the phrase “the kingdom of heaven.” As

disciples, our primary allegiance is to His kingdom. Sometimes this world (culture) and

God’s kingdom clash; (4) God’s people in the Old Testament were called to live

differently than the corrupt cultures around them; (5) God told His people to be careful

not to get too close to people who practice gross unbiblical practices; (6) areas of life God

called His people to be distinct in; (7) God’s Word does not address every cultural issue

directly. However, it does address every issue in principle; (8) Daniel is a great example

of someone who stood against unbiblical cultural practices. Dare to be a Daniel.

Daniel and Culture

The second video in this section was titled “Daniel and Neuroplasticity.” The

major focus of this segment was popular culture that affects the brain in a negative way.

The springboard story was Daniel Chapter 1 and the issue of diet. The following are the

main points of this video: (1) the brain can change in a negative or positive way; (2) the

frontal lobe is the seat of spirituality and morality and can be affected by what we put

into our bodies; (3) a look at beverages that negatively affect our brain, such as alcohol

and coffee; (4) a look at the benefit of a healthy diet on our brain; (5) the frontal lobe is

frequently mentioned in the Bible in texts referring to the forehead. God wants to write

His character there. By putting good things into our bodies and rejecting the bad, we

strengthen our ability to comprehend spiritual and moral issues.

Entertainment and the Disciple

The third video in this series was “Entertainment and the Disciple.” This video

looked at biblical principles of how to assess which entertainment is good for the

disciple. The following is an outline of its content: (1) a good gauge to determine whether

or not certain entertainment is harmful is to honestly ask yourself the question, “Does this

strengthen or weaken my love for sacred things;” (2) this is a growing process and one

has to be in tune with the Holy Spirit; (3) studies show that music related to rock, rap,

jazz, or blues can affect the brain in a negative way and weaken one’s love for sacred

things; (4) a biblical view of contrasting worship styles in the Bible. Pagan worship styles

were often accompanied with music that resembled our modern rock and roll genre; (5)

television and movies can negatively affect our love for sacred things. Philippians 4:8 is a

good Bible verse to use as a filter of what is appropriate to watch; (6) the video also cites

several studies done on music and television from Neil Nedley’s book Depression the

Way Out (2005).

The Disciple and Appearance

The fourth video in this section was titled “The Disciple and Appearance.” The

video looked at the subject of dress, which can be a sensitive subject to present. This

discipleship video was designed to explain the Adventist biblical position on the topic.

The following are the main points: (1) John the Baptist’s lifestyle was simple, and we are

the John the Baptist generation; (2) Ellen White highlights the simplicity of John’s dress

and the statement made by it; (3) the way we dress gives testimony to the message we

bear as Adventists. Dress is the most powerful non-verbal communicator; (4) we should

be careful in how we approach the subject of dress in that it is a fruit of discipleship and

not the root. Much harm has been done by overzealous Christians trying to reform others;

(5) dress should not be sloppy or provocative. Men should dress like men and women like

women; (6) a biblical look of men’s struggle with women who dress provocatively; (7)

John the Baptist stated in John 3:30 that Jesus “must increase but I must decrease.” It is a

privilege to represent the Lord in all we do, including our dress.

Christian Adornment and the Disciple

The final video of this section looked at the controversial subject of Christian

adornment. I do not cover this subject in my evangelistic meetings because of the

sensitivity and embarrassment it may cause someone who may be wearing jewelry.

Therefore, the discipleship program is a good venue to discuss this delicate topic. The

question is asked in the video, “How should the disciple of Christ relate to wearing

jewelry?” I began by sharing that Christian dress and adornment is largely a growth issue.

The participants were encouraged to seek God’s will on this issue through His Word. The

following is an outline of the content: (1) jewelry in the Old Testament; (2) jewelry in the

New Testament; (3) jewelry and the early church fathers; (4) jewelry and the reformers;

(5) answers to objections; (6) encouragement to follow Christ who sought to please God

in all things and bring no attention to Himself.

The disciple program ended with a final video which thanked participants for

going through the program. It reviewed the main principles from each section and

encouraged them to keep walking with Christ. It also asked them to fill out the post-

assessment survey.

Demographics

My hope for this project was to have a wide variety of demographics from the

participants. This would help verify if the program’s biblical principles transcend age,

culture, and religious backgrounds. I did my best to recruit a wide range of participants.

The following is a demographic breakdown for those who participated in the

Emmaus discipleship program. First, the section summarizes the percentages of people

who completed, partially completed, or just registered without completing the program.

Next, it looks at the demographics of those who registered for the program, completed, or

partially completed the program. Lastly, it looks at the demographics of those who

completed the program. The demographics highlighted include age, gender, racial

background, religious background, how they originally became connected with the

Adventist church, as well as how long they have attended the Adventist church.

Forty-seven people created a login and password which was required to start the

program. However, nineteen of the forty-seven did not go any further than creating a

but did not officially begin by taking the pre-assessment survey. Twenty-eight of the

forty-seven participants did some portion of the program. Of the twenty-eight people who

started the program, eighteen finished. The eighteen participants completed the entire

program, which means they went through all seven sections and filled out all the post-

assessment surveys (see table 2). Tables 3–6 show various demographics, as indicated in

the caption, for those who started the program.

Table 2. Participation overview (n=47)

Participants

Number

% of total

Registered for program

100%

Completed a portion of

program but did not

finish

60%

Finished the program

38%

Table 3. Age range of participants who started the program (n=28)

Age range

Number

% of total

65 and over

25%

51–65

54%

41–50

31–40

18–30

18 and under

Table 4. Gender (n=28)

Gender

Number

% of total

Male

25%

Female

75%

Table 5. Length of time those who started the program attended Adventist church

(n = 28)

Years

Number

% of total

More than 10

14%

5–10

21%

0–3

64%

Table 6. Racial background (n = 28)

Racial background

Number

% of total

Black

14%

Asian

White

71%

Hispanic or Latino

11%

Refused to answer

Those who completed the program are included in the previous section and

demographics because, obviously, they started the program. However, most of the data

evaluated in Chapter 6 comes from those who both started and completed all sections of

the program. Tables 7–10 show various demographics, as indicated in each caption, for

this group.

Table 7. Age demographics of those who completed the program (n=18)

Age range

Number

% of total

65 and over

33%

51–65

56%

41–50

31–40

18–30

18 and under

Table 8 Gender demographics of those who completed the program (n=18)

Gender

Number

% of total

Male

22%

Female

78%

Table 9. Length of time those who completed program attended Adventist church

(n=18)

Years

Number

% of total

More than 10

11%

5–10

11%

0–3

78%

Table 10. Racial background (n=18)

Racial background

Number

% of total

Black

22%

Asian

White

72%

Hispanic or Latino

Refused to answer

The participants were asked how they first became acquainted with the Seventh-

day Adventist Church. Most of the participants encountered the Seventh-day Adventist

church through Emmaus ministries. Table 11 provides a breakdown.

Table 11. How participants connected with Adventist church (n=17)

Way connected

Number

% of total

Bible prophecy

seminar

61%

Friend or family

28%

Parents were SDA

Table 12 shows the religious background of those who participated in the program

prior to becoming Seventh-day Adventist. Most of them came from a Protestant

background, including Pentecostal. All the participants attend a church in the Indiana

Conference.

Table 12. Religious background prior to becoming Adventist (n=18)

Religious background

Number

% of total

Protestant

78%

Catholic

17%

Adventist

Implementation Narrative—Summary

The following are observations made regarding the project implementation. First,

recruitment for the participants was more difficult than I had hoped. Several factors could

have contributed to this. Perhaps the biggest disappointment to me was the lack of

participation from those forty and under. Nevertheless, I was pleased with the racial

diversity of those who participated in the program. Based on the percentage, I feel it is a

good representation of those who attend the evangelistic meetings.

Second, I tried to keep the videos as concise as possible. However, it took thirty-

one videos to do the topics justice. The number of videos may have been a deterring

factor for some. Most of the people who completed the program were older and may have

had more time. Nonetheless, eighteen people completed the program, most of whom are

new to the Adventist church. Their data will be the focus of Chapter 6.

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CHAPTER 6

PROJECT AND EVAULATION OUTCOMES

Introduction

This chapter has five sections. The first section evaluates the data collected from

the www.emmausroaddisciple.com website. The second section measures the

effectiveness of the Emmaus Ministries discipleship program in the seven focal areas.

The third section recommends modifications which would enhance the program for

future participants. The fourth section summarizes the project dissertation. Finally, the

fifth section make recommendations for further research and study.

Evaluations

Both the qualitative and quantitative research method were used in this project.

Data was gathered from three sources. First, a survey was administered before

participants began the program (see Appendix B). The second survey was given after

they completed each section. (see Appendix C-I). The surveys were designed to measure

the participant’s growth in the seven areas of discipleship. Lastly, the participants were

asked to write a summary of how the program impacted them, as well as to offer

constructive criticism on how it could be improved (see Appendix J and K).

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Preassessment Outcome

Character of God

Participants were asked three questions related to their understanding of the

character of God (see Appendix B). The questions and participant answers are listed

below (see Table 13).

Table 13. Preassessment: Character of God

I feel I can trust

God in all areas of

my life.

I feel I could explain

why there is a war

between Christ and

Satan.

I feel I could explain why

there is suffering on this

planet.

Yes

Somewhat

Percent Yes

100%

83%

78%

Communion with God

Participants were asked two questions about their devotional habits (see Appendix

B). The question and participant answers are listed below (see Tables 14 and 15). The

first question asked participants to gauge the importance of practicing devotional habits

on a scale between one and ten (for a definition of the scale, see Appendix B). All the

numbers were added together and then divided by eighteen to obtain the average. A

maximum score was ten and a minimum score was one. The second question asked how

often the participants had devotions (see Table 15).

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Table 14. Preassessment: Importance of daily devotions (average scale 1-10. One

being not important and 10 being very important)

How important are daily devotions in your walk with God?

Average

(on scale 1-10)

9.1

Table 15. Preassessment: Devotion's frequency (n = 18)

How often do you have devotions?

Percentage

Every day

78%

A few times per

week

11%

Once in a while

11%

Comprehension of His Word

Participants were asked three questions in connection to comprehension of God’s

Word (see Appendix B). The questions were all yes or no questions (see Table 16). The

percentages of those who answered “yes” is on the bottom column (see Table 16).

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Table 16. Preassessment: Comprehension of His Word

I have a good

understanding of the

basic teachings of

Scripture.

I feel I have the

knowledge/tools to dig

deeper into the Bible.

I feel comfortable in my

ability to study most Biblical

subjects.

Yes

Percent

Yes

100%

83%

89%

Calling

Participants were asked three questions in connection to the understanding of their

calling (see Appendix B). The first question asked them to gauge how well they

understood their spiritual gift on a scale of 1-10 (see Table 17; for a definition of the

scale, see Appendix B). The average results of all participants are listed below (see Table

17). The second and third questions were yes or no questions (see Table 18).

Table 17. Spiritual Gifts (average scale 1-10. One being no understanding and 10

being understand well)

How well do you understand your spiritual gifts?

Average

(on scale 1-10)

4.6

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Table 18. Preassessment: Calling

I look for daily

opportunities to share

Jesus

Have you ever played an active role in

church outreach?

Yes

Somewhat

Not applicable

Percent Yes

50%

39%

Community

Two questions were asked regarding discipleship and community (see Appendix

B). The first question asked how often they attend church. All participants checked that

they usually attended church every week (See Table 19). The second question asked how

important church was to their walk with God. There were three options to choose from:

(1) Not Important; (2) Important; (3) Extremely Important. All the participants answered,

“Extremely Important” (See Table 20).

Table 19. Preassessment: Community (n=18)

How often do you attend church?

Usually, every week

Percentage

100%

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Table 20. Preassessment: Community (n=18)

How important is church in your walk with God?

Extremely important

Percentage

100%

Conflict

The participants were asked one question regarding how comfortable they were in

conflict and with their conflict resolution skills (see Appendix B). The question asked

them to rate their skills from 1-10 (for a definition of the scale, see Appendix B). The

following is the average of the eighteen participants (see Table 21).

Table 21. Conflicts (average scale 1-10. One being not comfortable and 10 being

very comfortable)

How comfortable are you with conflict and your conflict

resolution skills?

Average

(on scale 1-10)

5.9

Culture

The participants were asked two questions related to culture and discipleship (see

Appendix B). The first question asked them to gauge their level of understanding as to

what it means to be a disciple of Christ’s kingdom (see Table 22).

The second question asked, “When culture and biblical principles conflict, is the

disciple to conform to culture or stand for Bible principles?” The following options were

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given to choose from: (a) Always stand for biblical principles; (b) God understands that

culture is often more important than biblical principles; (c) All culture comes from God

and therefore we should seek to fit into our culture and avoid sticking out. All the

participants chose “Always stand for biblical principles” (see Table 23).

Table 22. Preassessment Culture (average scale 1-10. One being not confident and

10 being very confident)

How confident is your understanding of what it means to be a

kingdom disciple?

Average

(on scale 1-10)

7.2

Table 23. Preassessment: Culture

When culture and biblical principles conflict?

Always stand for

biblical principles

Percentage

100%

Post Assessment Outcome

Character of God

Participants were asked five questions related to how the character of God section

impacted their spiritual lives (see Appendix C). The first four were yes or no questions

with one question asking for a comment. Below are the first four questions, along with

the participant results (see Table 24). The final question asked them to gauge how the

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character of God section impacted their desire to trust God more on a scale from 1-10

(see Table 25; for a description of the scale, see Appendix C).

Table 24. Post assessment: Character of God

It helped me

understand the

character of

God better

It helped me

understand

the battle

between

Christ and

Satan better

I feel I

could

explain

better why

there is

suffering on

this planet

This section helped

me understand the

importance of

knowing God’s

character and how it

affects me as a

disciple

Yes

Percent Yes

100%

Percent Improvement

over preassessment

Not applicable

Up 17%

Up 22%

Not applicable

Table 25. Post assessment: Impact on trusting God (average scale 1-10. One being

not important and 10 being very important)

Rate the impact this section had on your willingness to trust

God.

Average

(on scale 1-10)

9.3

The following are the comments from participants when asked to explain how this

section impacted their lives.

“Encompassing all of God's wonderful, beautiful character qualities makes me want

to have Him as Lord and my best friend and makes me realize, yes I want to follow

Him, he is definitely worth it!”

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“His character versus mine reveals changes I need to make. Plus, I learned that God's

character was revealed through Hebrew boys; I saw the story in a different light.”

“To be a disciple and follower of Christ one must know and reflect His character and

how beautiful His character is.”

“I can’t trust and obey God if I don’t know Him. I can’t really accomplish anything

good without Him. God wants nothing but the best for me.”

“To follow God with all my heart I must definitely KNOW Him! This section opened

my eyes to what a beautiful person He is.”

“It is impossible to know how to be a disciple without knowing about God's

character.”

“It helps to know what kind of character God has in order to fully trust Him.”

“As His disciple, I want to be more like Him in forgiving others.”

Communion with God

Participants were asked three questions regarding “Communion with God” in the

post assessment (see Appendix D). The first question dealt with the importance of daily

devotions to the disciple on a scale from 1-10 (see Table 26; for a description of the scale,

see Appendix D).

Table 26. Post assessment: Daily Devotions (average scale 1-10. One being not

important and 10 being very important)

On scale 1-10

Importance of daily devotions for the disciple

Average

9.7

Preassessment average

9.1

The second “Communion with God” question asked participants how often they

planned on having devotions. The following table shows their answers, along with the

percentage improvement from the preassessment (see Table 27). All participants who

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were not having daily devotions moved up into a higher category after completing this

section.

Table 27. Post assessment: Devotions Frequency (n=18)

How often will you

have daily devotions?

Percent

Percent change from

preassessment

Every day

89%

Up 11%

A few times

per week

11%

Remained the same

Occasionally

11%

Down 11%

The final question asked participants what impact this section had on their

understanding of the importance of communion with God on a scale of 1-10 (see Table

28; for a description of the scale, see Appendix D).

Table 28. Post assessment: Impact on devotions (average scale 1-10. One being not

important and 10 being very important)

Impact on your understanding of importance of devotions?

Average

(on scale 1-10)

9.8

The following are comments from participants when asked to explain how this

program impacted their lives.

“I studied this program at a time when I was very down spiritually and personally and

it has revived me in so many ways, especially spiritually. I feel a deeper connection

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with God because I have learned how to better communicate with Him and study His

Word.”

“I am learning that we need a relationship with God -- which is much more than

saying a short prayer before bed. I know now how important it is to have a strong

devotional life. God is definitely worth the extra time we should give Him to

accomplish this.”

“I feel closer to the Lord when I learn different ways that I can improve my prayer

life and put that into my daily routine.”

“I am going to start the daily devotionals. . .”

“I feel that you laid out great information as to what it means to do your devotions for

the right reasons, and it was a change that I personally am trying to improve on in my

life.”

Comprehension of His Word

The participants were asked if this section helped them understand how to study

the Bible (see Appendix E). All eighteen participants indicated that this section helped

them know how to better study the Bible. The second question asked participants to

gauge (on a scale from 1-10) the level of confidence they now have in studying the Bible

(see Table 29; for a description of the scale, see Appendix E).

Table 29. Post assessment: Studying God's Word (average scale 1-10. One being not

confident and 10 being very confident)

Confidence in studying God’s Word after the program

Average

(on scale 1-10)

9.7

The following are some selected comments related to this section of the program.

“My devotional time has become much more meaningful. I’m not just reading the

Bible, I’m actually studying using the methods that I have learned on this website.”

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“I understand more fully how important Bible study really is and how important it is

to know true Bible doctrine. This is something I have to spend more time on, but your

program was a big help with this.”

Calling

The participants were asked three questions after they completed the section titled

“Calling” (see Appendix F). The first question asked them on a scale from 1-10 whether

they now have a better understanding of their spiritual gift (see Table 30; for a

description of the scale, see Appendix F).

Table 30. Post assessment: Spiritual gifts (average scale 1-10. One being not

confident and 10 being very confident)

On scale 1-10

Confidence in knowing your spiritual gift.

Average

8.6

Preassessment average

4.6

Participants were asked if they would now seek more daily opportunities to share

Jesus with people they come in contact with (see Table 31). Two participants confused

the question with the current COVID-19 restrictions, so it likely altered the results.

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Table 31. Post assessment: Seek Opportunities (n=18)

I look for daily opportunities to share Jesus

Yes

Post assessment percent

Yes

83%

Preassessment percent

Yes

50%

The final question asked participants if they were inspired to play a more active

role in the church. Participants were also asked to briefly explain their answer. Fifteen of

the eighteen indicated “yes.” Three participants indicated “no.”

The following are some selected comments related to this section of the program:

“You gave me good tips on how to recognize my spiritual gift, which I am also

working on. You also gave great tips on how to give a Bible study; although I do not

feel I am at that stage yet...but hopefully one day….”

“I find myself sharing with others what I learned! By the way, my older son and his

wife are watching your videos on Revelation! They are in awe of them! They found

the presentations easy to understand.”

“The seven C’s that were discussed in this program have helped renew my excitement

about spreading the gospel and being prepared to share it.”

“It makes you feel like you are involved in God’s mission in a very personal way.”

Community

Participants were asked three questions following the section on “Community”

(see Appendix G). Two of those questions and their results will be shared because one

question was similar to a question asked in the “Calling” post assessment survey. The

first question asked participants if this section helped their understanding of the role the

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church plays in discipleship. Seventeen of the eighteen participants said “yes” while one

said “somewhat.”

The second question asked participants to measure on a scale between 1-10 the

impact the section had on their understanding of the importance of the church and

discipleship (see Table 32). For a description of the scale (see Appendix G).

Table 32. Post assessment: Impact of community section (average scale 1-10. One

being not important and 10 being very important)

Importance of this section on your understanding of the church

and discipleship

Average

(on scale 1-10)

9.3

The following are some selected comments related to this section of the program.

“This program showed us what it takes to be fully devoted disciples, but it also

showed us where we are coming up short in our quest to be better disciples for the

church.”

“I know now how important it is to belong to a church and fellowship with others at

church. I have learned so much from going to church every Sabbath and to our Bible

studies on Thursday. . . I love the church, the people, and the "family" feeling I get

there. You made me realize how important this is in our walk with God.”

Conflict

Two follow-up questions were asked after participants completed this section (see

Appendix H). The first asked them to measure on a scale between 1-10 the effectiveness

of this section on how comfortable they now are with conflict. The following are the

results (see Table 33; for a description of the scale, see Appendix H). The second

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question asked if the section helped their understanding of the role conflict plays in

discipleship. All eighteen participants said “yes.”

Table 33. Post assessment: Comfort with conflict (average scale 1-10. One being not

comfortable and 10 being very comfortable)

On scale 1-10

After completing this section, how comfortable are you with

conflict?

Average

8.7

Preassessment

average

5.9

Culture

Three questions were asked after participants completed this section (see

Appendix I). The first question asked what the disciple should do if culture and biblical

principles conflict. All participants checked that the disciple should “always stand for

biblical principles.”

The second question asked them to measure on a scale of 1-10 the impact the section had

on their understanding of what the phrase “kingdom of heaven” means for the disciple

(for a description of the scale, see Appendix I). The following are the results (see Table

34):

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Table 34. Post assessment: Kingdom of Heaven (average scale 1-10. One being not

confident and 10 being very confident)

On Scale 1-10

Confidence in your understanding of what “kingdom of

heaven” phrase means for discipleship

Post assessment average

9.2

Preassessment average

7.2

The final question asked participants if the section helped them understand the

role culture plays in discipleship. All participants said “yes” it did help.

The following are some selected comments related to this section of the program:

“I really learned a lot from this segment. I did not realize how important the frontal

lobe of the brain is and how food, drinks, etc. can affect the frontal lobe! Very

informative how you set it all out. The segment on entertainment, adornment,

appearance -- wow! I did not fully understand the importance of these doctrines, but

you explained it very well. These are things I definitely have to work on (and have

been trying to work on) and have been praying for the Holy Spirit to guide me and

help me with these issues. But seeing and hearing first-hand from your videos, wow --

it was a wake-up call! It made me realize I have far to go on my spiritual journey, but

of course, God is worth it!!!”

“I loved it! It was simple and to the point. You threw me when you shared about the

frontal lobe! I never knew about what you shared!”

“I have removed my earrings. Last bit of jewelry.”

“I also learned some things that stung, but it will challenge me to grow. . . It answered

a lot of questions that I didn't even think I needed the answer to. I finally understood

why Adventists do the things they do.”

“The program reminded me of our core values and gave me a desire to stay closer to

them. Living in the Adventist lifestyle for over twenty years caused some routines to

set in that I didn't notice. The program revived me.”

Interpretation of Data

The data established that a structural approach to discipleship based on these

seven core areas of discipleship is beneficial and necessary. Participants experienced

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levels of growth in every area of this program. The following is an interpretation of the

data from each section.

Character of God

The data confirmed that the literature review was correct in that understanding the

character of God is a key element in discipleship. Even though participants stated in the

preassessment that they felt they could trust God in every area of their life, it was evident

that they learned how important God’s character is to discipleship in their post-

assessment survey. The average score of the participants regarding the benefit this section

had on their walk with God was 9.3 (maximum 10). As indicated by the data,

understanding the character of God shapes one’s worldview. It also shapes their

understanding of the battle between good and evil and their role in it.

Communion with God

This section was difficult to gauge regarding improvements in the participants’

lives because most of the participants already had daily devotional habits. Also, with a

maximum score of 10, the average score of those who thought daily devotions were

important to the disciple was a 9.1. This showed that most participants were already

convinced of the importance of strong devotional habits. Nevertheless, at the end of the

program the average score improved to 9.7 indicating an overall improvement.

Four of the participants stated they did not have daily devotions. Two said they

had devotions once in a while and two said a few times per week. At the end of the

program, the students who stated they had devotions once in a while now stated they

would have devotions a few times per week. The two that originally stated they had

devotions a few times per week afterwards stated they planned on having daily devotions.

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With a maximum of 10, the average score of those who said they benefited from this

section of the program was 9.8. This likely means that the participants grew in their

understanding of the importance of having daily devotions as indicated by the

testimonials.

Comprehension of His Word

All eighteen participants stated that they grew in their understanding of how to

study the Bible. The average score of those who stated that this section gave them

confidence in how to study the Bible better was 9.7 (maximum 10). This average score

was pleasantly surprising, particularly because 89% stated in the preassessment that they

had confidence in their ability to study the Bible. Therefore, the content in this section

seemed valuable to the participants.

Calling

This section saw some of the highest levels of improvement. Not that the other

sections did not benefit the participants, but it seems that spiritual gifts are not stressed as

much as needed in churches. An increase of 33% of participants stated that they would

look for daily opportunities to share Jesus with people. Also, the average of people

understanding their spiritual gift or understanding the process of figuring out their

spiritual gift went from 4.6 to 8.7 out of a maximum score of 10. These numbers were

also pleasing to see.

In addition, 83% of participants planned to play an active role in church outreach.

In the preassessment survey only 39% had played an active role in church outreach.

Therefore, this section seemed to inspire the participants to use their spiritual gifts in

church ministry.

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Community

Seventeen of the eighteen participants felt this section benefited their

understanding of the role the church community plays in discipleship. The only

participant who did not check “yes” indicated that the section helped them somewhat.

Lastly, participants averaged a score of 9.3 as to how much this section advanced their

understanding of the church, community, and fellowship as it relates to discipleship.

Conflict

All eighteen participants stated that this section helped them understand the role

conflict plays in discipleship. The average score of being comfortable with conflict and

one’s conflict resolution skills went from a 5.9 prior to the program to an 8.7 after the

program. These numbers demonstrate the need to explain the role of conflict, as well as

to equip disciples on how to deal with it.

Culture

All eighteen participants stated that this section helped them understand how

culture plays a role in discipleship. The data also revealed that this section helped the

participants understand what it means to be a disciple in Christ’s kingdom. Prior to the

program the average score was 7.2 (maximum of 10) regarding their understanding of

what the phrase “kingdom of heaven” means and what it means to be a disciple in that

kingdom. After completing the section, the score rose to 9.2. These numbers demonstrate

this section’s effectiveness in relating biblical principles to culture and worldview.

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Overarching Conclusions

Four overarching conclusions can be made from this project. First, there is a need

for wholistic biblical discipleship programs, particularly for those new to the Adventist

Church. As the data from this project demonstrates, participants went into the program

having high views of their level of understanding in various areas. However, after going

through the program, they seemed to realize their lack of understanding in certain areas

of discipleship. Not only did the numbers demonstrate this, but the testimonials did as

well. Furthermore, multiple participants asked whether I could conduct another series

similar to this one to help them advance to the next level in their discipleship journey (see

Appendix J). Therefore, there is a definite need for more discipleship programs.

The second conclusion is the lack of clarity in the area of spiritual gifts. There

also seems to be a lack of understanding in how to figure out one’s spiritual gifts. Church

leaders need to be more intentional in helping members understand their spiritual gifts

and their importance. This could be done through sermons, seminars, and personal effort.

The third overarching conclusion came in the area of conflict. As the data

suggested, participants did not understand the role conflict plays in discipleship or in

conflict resolution skills to deal with it. There is a need for training in these areas which

could be done through sermons or seminars.

The fourth conclusion is that the church does a fair job teaching the importance of

knowing the character of God, having communion with God, comprehending His Word,

and community. The data suggests that members know these are important. However,

they do not seem to understand exactly why they are important to the disciple. Therefore,

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it would be good for church leaders to periodically remind members why these areas are

important.

Recommendations

This section discusses recommendations I have for this project, future project

dissertations, and the Emmaus discipleship program. These recommendations are based

on participant feedback as well as personal reflection.

After completing the project, I have five recommendations. First, I would seek to

find better questions to gauge the level of understanding in both the pre- and post-

assessments. By asking better questions, I would likely have obtained more interesting

data to evaluate. I would have read more project dissertations on discipleship programs,

particularly their evaluation tools.

The second recommendation is to further explore conflict as it relates to

discipleship. There seems to be a great need in the church for this. Seminars on issues

like handling one’s emotions and dealing with dysfunctional personalities seem needed. I

plan to strengthen the Emmaus discipleship program in these areas. However, I think

more study could be done in this area, such as a project dissertation.

A third recommendation for the Emmaus discipleship program is to expand the

area of “Calling,” particularly in the area of spiritual gifts. I did not realize the lack of

clarity in this area. Many participants seemed to have little understanding of their

spiritual gifts or why they are important. I stated in the program that I was hesitant to use

spiritual gift assessments, but after receiving feedback, I feel this is needed. I plan to

search for a biblically solid assessment and add it to the program. In addition, I feel I

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should have read more project dissertations related to spiritual gifts in order for the

program to be stronger in this area.

I received little negative feedback from the participants as to how the program

could be improved. However, two participants did state that the video quality could be

better. I used my iPhone to record the videos with a plain wall behind me. In the future, it

would be nice to record this program in a studio with professional cameras and a green

screen.

A fourth recommendation would be that pastors be better equipped to disciple

church members. It is my observation that much of the training on discipleship is unclear.

I would recommend a more systematic approach to discipleship. Many people seem to

resonate with a structured program that clearly defines steps and goals. A structured

approach, backed by solid Bible principles allows pastors to adapt the program to their

personality and ministry context.

Lastly, there was a lack of community amongst those who did the discipleship

program. Within the website, I should have created a forum for people to communicate

with others involved in the program. Also, I should have contacted a local leader where

the participants attended and explained and developed a way for the local leader to be

involved with the participant as they went through the program. This would have built a

better sense of belonging which is a principle of discipleship.

Final Thoughts

Engaging in this project dissertation and developing the discipleship website has

been one of the most rewarding and enriching things I have done in ministry. When

conducting the literature review and theological reflection, it seemed God revealed and

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inspired me with this discipleship program. The testimonies of how this program

equipped people brought much satisfaction to my soul.

Furthermore, I feel my evangelistic meetings are going to be enhanced now that I

can refer attendees to the discipleship website after the meetings conclude. Going through

an evangelistic series is life changing in many ways, particularly in changing one’s

worldview. However, it can be difficult to weave practical godliness into the seminar for

fear of overloading the attendees. This discipleship website will be invaluable to help

ground new members in the essentials of discipleship. I believe it will also help people

make decisions to be a part of the church, explain sensitive subjects in the area of

Adventist lifestyle, and increase the retention rate of new converts.

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APPENDIX A

IRB APPROVAL CERTIFICATE

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APPENDIX B

PREASSESSMENT SURVEY

Emmaus Ministries Discipleship Survey

Pre-Project Assessment

Thank you for taking your time to answer all the questions below. Please answer the

following questions honestly in light of your current walk with the Lord.

1. Gender:

• Female

• Male

2. Age Group:

• 18 -30

• 31 – 40

• 41 – 50

• 51 – 65

• 65 – over

3. Which denomination/church are you a member of?

Denomination/Church:

_______________________________________________________

4. How often do you attend church?

• Usually every week

• Around twice per month

• Occasionally

• A few times per year

5. How long have you consistently attended church?

• Less than one year

• 1-3 years

• 5-10 years

• More than 10 years

6. If new to attending the Seventh-day Adventist Church, please check the box that best

describes your previous religious background?

• Protestant (including non-denominational)

• Catholic

• Non-Christian

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• No religious affiliation

• I’m not attending the Seventh-day Adventist Church

7. If attending a Seventh-day Adventist Church, how did you get connected with the

church?

• A Bible prophecy seminar

• A friend or family member

• My parent(s) are/were Seventh-day Adventist(s)

• Other:

_________________________________________________________________

8. On a scale of 1 to 10, how important are daily devotions in relationship to

discipleship/your walk with God. One to three being not necessary; four to six

being somewhat necessary; and seven to ten being vital.

1 2 3 4 5 6 7 8 9 10

9. Approximately how often do you have daily devotions?

• Every day

• A few times per week

• Once in a while

• Hardly ever

10. On a scale of 1 to 10, how well do you understand your calling/spiritual gifts? One to

three being I have no idea what my gift is; four to six being I have some

understanding; and seven to ten being I know clearly what my gift is.

1 2 3 4 5 6 7 8 9 10

11. I look for daily opportunities to share Jesus and Scripture with my acquaintances and

believe it is important to my role as a disciple of Christ?

• YES

• NO

• Somewhat

12. Have you ever played an active role in any outreach ministry of the church? Briefly

explain.

• YES

• NO

Please explain:

________________________________________________________________________

___

13. Please answer the following questions in regard to the Bible:

a. I have a good understanding of the basic teachings of Scripture? YES

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b. I feel I have the knowledge/tools to dig deeper into the Bible? YES

c. I feel comfortable in my ability to study most Biblical subjects? YES

14. Please answer the following questions in regard to the character of God:

d. I feel I can trust God and His Word with every area of my life? YES

e. I feel I could explain why there is a war between Christ and Satan? YES

f. I feel I could explain why there is suffering on this planet? YES

15. How important is the church and church attendance in your walk with God?

• Extremely important

• Somewhat important

• Not important

16. On a scale of 1 to 10, how comfortable are you with conflict/your conflict resolution

skills? One to three being not comfortable/I avoid conflict at all cost; four to six I

am somewhat comfortable with conflict; seven to ten being extremely

comfortable.

1 2 3 4 5 6 7 8 9 10

17. Jesus used the statement “the kingdom of God” or a similar phrase multiple times. On

a scale of 1 to 10, how confident is your understanding of what it means to be a

disciple of this kingdom? One to three being I don’t understand what it means at

all; four to six I have somewhat an understanding of what it means; seven to ten

being very confident of what it means.

1 2 3 4 5 6 7 8 9 10

18. Culture is an important part of our everyday life. Culture is often defined by art,

entertainment, fashion, language and politics. When culture and Biblical

principles contrast, is the disciple to conform to culture of stand for Bible

principles?

• Always stand for Biblical principles

• God understands that culture is often more important than Biblical principles

• All culture comes from God and therefore we should seek to fit into our culture

and avoid sticking out

Thank you for taking your time to complete this survey. With your permission this survey

will be used as part of my doctoral work in Discipleship and Biblical Spirituality. Your

name will NOT be used in this research.

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Please initial if I have permission to use your survey as part of my research. __________

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APPENDIX C

POST ASSESSMENT SURVEY: CHARACTER OF GOD

Character of God Survey

1. The character of God section helped me better understand the importance of

knowing God’s character and how it affects me as a disciple?

• Yes

• No

• Somewhat

Please Explain: ______________________________________________

2. On a scale of 1 to 10, after completing the section on the character of God, did it

help you understand the importance of a disciple knowing the character of God

and trusting Him as He leads? One to three being not at all; four to six being

somewhat; seven to ten being it helped a lot in this area.

1 2 3 4 5 6 7 8 9 10

3. Please answer the following questions in regard to the discipleship website:

A. It helped me understand the character of God better? YES

B. It helped me understand the battle between Christ and Satan better? YES

C. I feel I could explain better why there is suffering on this planet? YES

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APPENDIX D

POST ASSESSMENT SURVEY: COMMUNION WITH GOD

Communion with God Survey

1. On a scale of 1 to 10, how important are daily devotions in relationship to

discipleship/your walk with God. One to three being not necessary; four to six being

somewhat necessary; and seven to ten being vital.

1 2 3 4 5 6 7 8 9 10

2. On a scale of 1 to 10, how helpful was the section on explaining why communion

with God is important in your discipleship journey. One to three being not helpful;

four to six being somewhat helpful; and seven to ten being extremely helpful.

1 2 3 4 5 6 7 8 9 10

3. After going through the discipleship website, I now am going to spend devotional

time?

• Every day

• A few times per week

• Once in a while

• Hardly ever

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APPENDIX E

POST ASSESSMENT SURVEY: COMPREHENSION

Comprehension Survey

1. The discipleship website helped me understand how to study the Bible better?

• Yes

• No

• Somewhat

2. I feel more confident now to study out certain subjects in the Bible after going

through the section on comprehension? One to three being not at all; four to six

being somewhat more confident; and seven to ten being very confident.

1 2 3 4 5 6 7 8 9 10

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APPENDIX F

POST ASSESSMENT SURVEY: CALLING

Calling Survey

1. After completing the calling section, do you have a better understand of your

calling/spiritual gift(s) or how to discover them? One to three being I have no

idea what my gifts are; four to six I have somewhat of an understanding of what

my gift is and how to discover it; seven to ten being I know clearly what my gift

is or how to discover my gift.

1 2 3 4 5 6 7 8 9 10

2.After going through the calling section, do you feel more committed to look for daily

opportunities to share Jesus and Scripture with acquaintances?

• Yes

• No

• Somewhat

3.After going through the calling section, do you feel more inspired to play an active role

in any outreach ministry of the church? Briefly explain.

• Yes

• No

Please explain:

_____________________________________________________________

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APPENDIX G

POST ASSESSMENT SURVEY: COMMUNITY

Community Survey

1.The website helped me better understand the importance of the role the church plays in

the disciple’s life?

• Yes

• No

• Somewhat

2.After going through the section on community, do you better understand the role the

church plays in the discipleship process. One to three being not at all; four to six being

somewhat; and seven to ten being you have a good understanding.

1 2 3 4 5 6 7 8 9 10

3.After going through the section on community, I am now more committed to becoming

strong church member because that’s what I feel God wants from me.

• Yes

• No

• Somewhat

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APPENDIX H

POST ASSESSMENT SURVEY: CONFLICT

Conflict Survey

1.On a scale of 1 to 10, are you more comfortable with conflict/your conflict resolution

skills after going through the section on conflict? One to three being not

comfortable/I still will avoid conflict at all cost; four to six being I am now somewhat

comfortable; seven to ten being extremely comfortable.

1 2 3 4 5 6 7 8 9 10

2.The conflict section helped me understand the role of conflict in the disciple’s journey?

• Yes

• No

• Somewhat

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APPENDIX I

POST ASSESSMENT SURVEY: CULTURE

Culture Survey

1. Culture is an important part of our everyday life. Culture is often defined by art,

entertainment, fashion, language and politics. When culture and Biblical principles

contrast, is the disciple to conform to culture of stand for Bible principles?

• Always stand for Biblical principles

• God understands that culture is often more important than Biblical principles

• All culture comes from God and therefore we should seek to fit into our culture and avoid sticking

out

2. Did the section on culture help you understand Jesus’ statement to be in the world but

not of the world?

A. Yes

B. No

C. Somewhat

3. On a scale between 1-10, did the section on culture help you understand how some

things that may seem normal to some in society, actually can cause spiritual damage

to the disciple? One to three not at all; four to six somewhat; and seven to ten the

section really helped me understand how some negative cultural practices affects me

as a disciple?

1 2 3 4 5 6 7 8 9 10

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APPENDIX J

TESTIMONIALS

Participant 1:

“Hi Pastor, I really enjoyed your discipleship program. I learned quite a lot. I took notes

on all your 7 fundamentals of discipleship videos and am so happy you asked me to

participate in your program. I know you said a "few sentences" but....here you go.....

God's character: We should all know and love God's character and strive to be like

Him. Very hard to do, but well worth it. When my character starts to get "out of

balance", I am going to say to myself: "would Jesus say or do this?" Yes, God is

awesome!

Communion with God: I am learning that we need a relationship with God -- which is

much more than saying a short prayer before bed. I know now how important it is to

have a strong devotional life. God is worth the extra time we should give him to

accomplish this.

Comprehension of his Word: I understand more fully how important bible study really is

and how important it is to know true bible doctrine. This is something I have to spend

more time on, but your program was a big help with this.

Calling to Discipleship: I understand now how important it is to deny self and give

absolute surrender to God. This again is something I need to work on, but your program

helped me immensely with this too. My relationship with Jesus is to come first before all

else. I know I fail in this area at times, but you are showing me how important it is. The

Holy Spirit has convicted me of some areas in my life, but there are a few I still need help

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with. Also, you gave me good tips on how to recognize my spiritual gift, which I am also

working on. You also gave great tips on how to give a bible study; although I do not feel

I am at that stage yet...but hopefully one day.

Community: I know now how important it is to belong to a church and fellowship with

others at church. I have learned so much from going to church every Sabbath and to our

bible studies on Thursday. I am so glad God led me to the Hammond Seventh Day

Adventist Church when you gave your seminar there in 2018. I love the church, the

people and the "family" feeling I get there. You made me realize how important this is in

our walk with God.

Conflict: You gave great advice on how to handle conflict(s) in church and outside of

church. I also learned that when bad things/conflicts happen to us, God may allow them

to happen for our character development, and when persecution or challenges come, we

should be a person/people of prayer.

Culture: I really learned a lot from this segment. Did not realize how important the

frontal lobe of the brain is and how foods, drinks, etc. can affect the frontal lobe! Very

informative how you set it all out. And the segment on entertainment, adornment,

appearance -- wow! I did not fully understand the importance of these doctrines, but you

explained it very well. These are things I definitely have to work on (and have been

trying to work on) and have been praying for the Holy Spirit to guide me and help me

with these issues. But seeing and hearing first-hand from your videos, wow -- it was like

a "wake-up call"! It made me realize I have far to go on my spiritual journey, but of

course, God is worth it!!!

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I hope this helps. Again, I really enjoyed it! I know all the praise and glory go to God,

but you are such a wonderful Evangelist/teacher/speaker. I could listen to you all day!!!!

Good luck with everything and please keep in touch.”

Participant 2:

“I, myself I loved it! It was simple and to the point. You threw me when you shared about

the frontal lobe! I never knew what you share! I find myself sharing with others what I

learned! Oh, I wanted to tell you that my older son and his wife are watching your videos

on Revelations! They are in awe of them! They found you simple in the way you shared

it that they understood! Just wanted to let you know and I am so grateful to God for you!

I was truly enlightened by what I learned it changed me. Thank you so much for giving

me this wonderful opportunity.”

Participant 3:

“Going through the Emmaus Discipleship program helped me spiritually by reinforcing

what I have previously learned as well as teaching me some new information to help me

with my walk with Jesus. I feel closer to the Lord when I learn different ways that I can

improve my prayer life and put that into my daily routine. The Emmaus Discipleship

program was truly a blessing to me by giving me the resources and spiritual guidance that

I need. I am sharing this program with anyone that I think would be interested in a closer

walk with Jesus.”

Participant 3 & 4:

“This program showed us what it takes to be fully devoted disciples, but it also showed

us where we are coming up short in our quest to be better disciples for the church.”

Participant 5:

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“Very good program. Opened my eyes to some things and reminded me of other

things. At first, I did the program to be helpful. However, the program made a big

difference in my life. The culture section was particularly helpful. I have removed my

earrings. Last bit of jewelry.”

Participant 6:

“I truly enjoyed and gained a more balanced perspective about discipleship when I went

through the Emmaus discipleship program website!

My devotional time has become much more meaningful. I’m not just reading the

Bible, I’m actually studying by using the methods that I have learned on this website.

The seven C’s that were discussed in this program, have helped to renew my excitement

about spreading the gospel and being prepared to share it.

I studied this program at a time when I was very down spiritually and personally and it

has revived me in so many ways but mainly spiritually. I feel a deeper connection with

God because I have learned how to better communicate with Him and study his word.”

Participant 7:

“I loved it! Glad I had the opportunity. I think your program makes you want to stay with

it. Each section leaves you curious for the next. I felt more informed connected and

confident right away. I recognized things that I have done wrong and it gave me answers

and solutions to make adjustments. Makes you feel like you are involved in God’s

mission in a very personal way. Thank you Pastor.”

Participant 8:

“Pastor Freking,

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The 7 C’s of Discipleship was very informative. As I continue my walk with God, I

will learn more. I already know to pray every day and the importance of attending church

every Sabbath. I am going to start the daily devotionals (Tammy has some she is going

to bring me also). Tammy and I are currently doing Bible studies. Thank you so much

for offering me the chance to learn more about the 7 C’s of Discipleship.”

Participant 9:

“I loved the program! Being new to the faith it brought out things I didn't know about.

Things like why we do what we do. I also learned some things that stung but it will

challenge me to grow. Thanks! I'm going to go through it again!”

It answered a lot of questions that I didn't even think I needed the answer to. It was like

"oh yeah" like the "why" we did the things that Adventist do.

Spiritually it brought me closer because it explained a lot about the different steps. Once I

got through the program I was 99% ready to be baptized. I was sold! Because it just

answered all the "whys?" And I just kept wanting more and more, it was very good and

kept me interested. I want to pass it along to my friend Diane because it explains

Adventism. I loved it!”

Participant 10:

“The program reminded me of our core values and gave me a desire to stay closer to

them. Living in the Adventist lifestyle for over 20 years caused some routines to set in

that I didn't notice. The program revived me.”

Participant 11:

“Thank you for sharing your DP with me. I feel that some information was a recap of

information I already was aware of, there were many parts I was blessed with. I feel that

140

you laid out great information as to what it means to do your devotions for the right

reasons for instance and it was a change that I personally am trying to improve on in my

life.

change. I really liked the site, I liked how it flowed and it was very easy to use. So, that is

another great thing. When you ask people to do a favor, if it is clunky or hard to use, it

makes it hard. This was easy for me.”

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APPENDIX K

IMPROVEMENTS TO THE PROGRAM

Participant 1:

“It was just really good to me. The right length. I loved the surveys at the end to make

sure I was understanding all the information. I don't think it needs to be improved.”

Participant 2:

“If he had a part 2 maybe. I wanted more. But I'm not sure what more he can do to add to

it because it is so thorough.”

Participant 3:

“The only thing I can think of is the video quality on a couple of the off-line sermons

could be better. No complaints, just a good program.”

Participant 4:

“Things I may change. I mentioned to you before that the one guest speaker, though he

may have had a good message, because it comes across in such a way that is not your

own, I would redo his sermon or at least similar points coming from you. That would be

the only thing I would change.”

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VITA

Name: Eric M. Freking

Date and Place of Birth: December 15, 1976, Heron Lake, Minnesota, United States

Wife: Martha Lopez

Children: Eden

Education:

2018-2021 Andrews University, Seventh-day Adventist Theological Seminary,

Berrien Springs, Michigan

2003-2005 Andrews University, Seventh-day Adventist Theological Seminary,

Berrien Springs, Michigan

2001-2005 Minnesota State University, Mankato, Minnesota

Degrees Awarded:

2022 Doctor of Ministry

2005 Master of Divinity

2005 Bachelor of Arts – Physical Education

Professional Experience:

2020-present Pastor of the Irvington and Shelbyville Seventh-day Adventist Church and

conference evangelist in the Indiana Conference

2009-2020 Pastor of the New Albany SDA Church and conference evangelist in the

Indiana Conference

2008-2009 Pastor of the La Porte SDA Church in the Indiana Conference

2005-2008 Pastor of the Deming, Las Cruces and Silver City SDA Church in the

Texico Conference

151