The Matthew 28:18-20 Concept of Discipleship and the Class System: a Study of the Effiduase Diocese of the Methodist Church Ghana

THE MATTHEW 28:18-20 CONCEPT OF DISCIPLESHIP AND THE CLASS SYSTEM: A STUDY OF THE EFFIDUASE DIOCESE OF THE METHODIST CHURCH GHANA

OBENG ADJEI SAMPSON (REV.)

AUGUST, 2013

DECLARATION

I hereby declare that this submission is my own work towards the award of Master of

Philosophy and that, to the best of my knowledge, it contains no material previously published by another person nor material which has been accepted for the award of any other degree of the University, except where due acknowledgment has been made in the text.

Obeng Adjei Sampson (Rev.) ......

(Student) Signature Date

Certified by:

Rev. Jonathan E.T. Kowurnu-Adjaottor ......

(Supervisor) Signature Date

Certified by:

Rev. Dr. Nathan Iddrisu Samwini ......

(Head of Department) Signature Date

DEDICATION

This work is dedicated to my mother Elizabeth Mensah also known as Maame

. And to my wife, Lily Obeng-Adjei (Mrs) and our children: Abigail

Obeng-Adjei, Priscilla Obeng-Adjei, Yaa Benewaa-Adjei and Alfred Boakye for their prayer support and encouragement.

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ACKNOWLEDGEMENT

I am indeed grateful to God Almighty who has seen me through to the successful completion of this work. I am indebted also to the Rev. Jonathan E.T. Kuwornu-Adjaottor, the one who took pains and interest to supervise this work. Again, I appreciate him together with Very

Rev. Dr. Nathan Iddrisu Samwini for their meaningful criticisms, suggestions, guidance and encouragement. I am equally thankful to Mrs Zenia Ossei, a lecturer at KNUST who took pains to edit the entire work and made suggestions to help improve this work. I am also grateful to the Methodist Church Ghana for giving me the permission to pursue this programme. The prayer support of my wife Mrs Lilly Obeng-Adjei who also typed most of the work is highly appreciated.

Further, to the Rt. Rev. Moses Quayson, the Bishop of the Effiduase Diocese who gave me the opportunity to conduct interviews and administer some questionnaires at Diocesan meetings. I wish to express my appreciation to Asawasi Circuit, De-Graft Memorial

Methodist Society and the Very Rev. James Osei, for their support during my studies.

Mention should also be made to the Very Rev‘ds. Kenneth Oteng Dapaah, Joseph Owusu

Atuahene and Seth Afful Sackey for their encouragement. To all who have in diverse ways contributed to make this study possible, I say God richly bless you. Notwithstanding the contributions of the aforementioned persons, I am entirely responsible for any error as well as shortcomings in this work.

Obeng Adjei Sampson (Rev.)

August, 2013

LIST OF ABBREVIATIONS

MCG Methodist Church Ghana

WBL Weekly Bible Lessons

BOM Board of Ministries

SO Standing Order

GDM General Director of Ministries

CM Class Meeting

RSV Revised Standard Version

LBQ Lesson Bible Quarterly

ABSTRACT

The Methodist Church is known for its Class System. It is an important discipleship process which all members in the church are required to be part of. It is a response to the Great

Commission found in Matthew 28:18-20. The exegesis of the text revealed that the main command is ―make disciples‖ whilst ―going‖, ―baptising‖, and ―teaching‖ are participles supporting the main command. Making disciples encompasses evangelism and establishing the members won which would result in both qualitative and quantitative growth. The study is conducted at the Effiduase Diocese of Methodist Church Ghana (MCG) through the administration of questionnaire, interviews and examination of the Diocesan statistical reports. A number of relevant written materials such as biblical commentaries and handbooks were consulted. The research has revealed that Matthew 28:18-20 concept of discipleship and the Class System as practised by the Effiduase Diocese of MCG together with the use of

Weekly Bible Lessons have improved biblical understanding of the members and some social issues as well. It further revealed that the numerical growth of the Diocese is low since the

Diocesan growth rate of one point two percent (1.2%) is below national growth rate of two point five percent (2.5%) against the backdrop of the Church‘s own projection of twenty percent (20%) yearly growth rate from 2004 to 2009. The study recommends intensification of outreach programmes and attendance to Class Meetings. These would ensure qualitative and quantitative growth of the Diocese.

Table of Content Page

Declaration ...... ii Dedication ...... iii Acknowledgement ...... iv List of Abbreviation ...... v Abstract ...... vi Table of Content ...... vii-ix

Chapter One: General Introduction 1.1 Introduction ...... 1 1.2 Background to the Study ...... 1 1.3 Statement of Problem ...... 3 1.4 Objective of the Study ...... 5 1.5 Research Questions ...... 5 1.6 Scope of Study ...... 5 1.7 Study Approach and Methodology ...... 6 1.8 Theoretical Framework ...... 6 1.9 Significance of the Study ...... 7 1.10 Delimitation of the Study ...... 7 1.11 Problems Encountered ...... 8 1.12 Literature Review ...... 8 1.13 Profile and brief history of the Effiduase Diocese ...... 22 1.14 Organisation of the Research ...... 23

Chapter Two: The Background, Message and Exegesis of Matthew 28:18-20 2.1 Introduction ...... 24 2.2 Background of the Gospel of Matthew ...... 24 2.3.1 Synopsis ...... 29 2.3.2 Infancy Narrative ...... 30 2.3.3 The Passion story and Resurrection ...... 31 2.4 Discipleship: The Concluding Command of Jesus (Matthew 28:18-20) ...... 34

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2.5 The New Testament Text and Translation of Matthew 28:18-20 ...... 36 2.6 Exegesis of Matthew 28:18-20 ...... 38 2.7 Three Main Division of Matthew 28:18-20 ...... 44 2.8 Content of Discipleship ...... 50 2.9 Conclusion ...... 50

Chapter Three: History, Development, and Practice of the Methodist Class System 3.1 Introduction ...... 52 3.2 Brief History of the Class System ...... 52 3.3 The Meaning of the Class System ...... 56 3.4 Membership of the Class System ...... 58 3.5 The Leadership of the Class System ...... 59 3.6 Religio-Economic Purposes of the Class System ...... 64 3.7 The Benefits of the Class System ...... 66 3.8 The Materials for the Class Meetings ...... 70 3.9 Conducting a Class Meeting ...... 72 3.10 Conclusion ...... 74

Chapter Four: Data Analysis, Interpretation and Discussion 4.1 Introduction ...... 76 4.2 Research Questions ...... 76 4.3 Data Collection Procedure ...... 76 4.4 Discussion of the Jesus‘ Command in Matthew 28:18-20 ...... 78 4.5 Establishment of Societies in the Effiduase Diocese ...... 80 4.6 Background of the Institution of the Class System ...... 81 4.7 Description of Class Membership ...... 86 4.8 The Leadership of the Class System ...... 88 4.9 Discussion on challenges facing Class Members who attend Class Meetings ...... 92 4.10 Study Materials for Class Meetings ...... 93 4.11 Analysis of Numerical growth of the Effiduase Diocese ...... 96 4.12 Conclusion ...... 99

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Chapter Five: Summary of Findings, Issues Emerging out of the Study, Recommendations and Conclusions 5.1 Introduction ...... 101 5.2 Summary of Findings ...... 101 5.2.1 Concept of Discipleship in Matthew 28:18-20 ...... 101 5.2.2 Practice of Class System ...... 104 5.2.3 Attendance to Class Meetings ...... 104 5.2.4 Study Material ...... 107 5.3 Numerical Growth of the Effiduase Diocese ...... 108 5.4 Issues Emerging out of the Study ...... 109 5.5 Recommendations ...... 110 5.6 Limitation of the Research ...... 110 5.7 Conclusion ...... 111

Bibliography Appendices

CHAPTER ONE GENERAL INTRODUCTION

1.1 Introduction

The Methodist Church Ghana is distinctively known for its Class System. It is the smaller groupings of the main body where there is thorough study and discussion of the word of God.

There is here, an evident relationship between the words of the Lord Jesus in Matthew 28:18-

20 and the Class System; this thesis seeks to draw the lines of similarity and make useful suggestions based on the spirit of the text, to enhance church growth. The research is on the

Matthew 28:18-20 concept of discipleship, and the Class System: a study of Effiduase

Diocese of the Methodist Church Ghana.

1.2 Background to the Study

One of the popular passages that renowned evangelical1 preachers have made reference to is

Matthew 28:18-20. The reference is done especially during Evangelism and Mission

Conferences. This passage is popularly referred to as the ‗Great Commission‘. It enjoins

Christians to maqhteusate" (matheteusates), make disciples, initiate members into

Christian community through baptizonte" (baptizontes), baptising and didaskonte"

(didaskontes), teaching them to mature in the faith. Douglas & Tenney define a disciple as ―a pupil of a teacher‖,2 taking the disciples of John the Baptist in Matthew 9: 14 as an example.

The word used to mean disciple in Greek is maqhte" (mathetes) with its plural form as maqhtai (mathĕtai). Marshall et al affirmed the meaning of disciple as basically the pupil of a teacher. They state that since the Greek philosophers were surrounded by their pupils, they adopted the distinctive teaching of their masters; the word came to signify the adherent of a

1 A person who believes and proclaims the gospel of Jesus Christ. 2 Douglass, & Tenney, NIV Compact Dictionary of the Bible. Michigan: Zondervan Publishing House, 1989, p.157.

1 particular outlook in religion or philosophy.3 In view of that the followers of Jesus were referred to as disciples. This implies they were learners at the feet of their master, Jesus.

Discipleship involves a personal allegiance and loyalty to Jesus.

The ‗Great Commission‘ in actual fact, encapsulates three commands: making others become learners or followers of the Saviour; bringing people to publicly identify themselves with the

Triune Godhead through baptism; making followers become like the Master through systematic teaching of, and submission to the Word. Adeyemo sees the words of the ‗Great

Commission‘ to centre on active verbs, ‗go‘ and ‗make‘.4 The command is binding on all disciples at all times, it is perceived by Christians to be the most exciting, the most urgent and the most necessary task in the world. Adeyemo may have used the English translation of the

Bible rather than the Greek since the word ―go‖ is not a verb, rather a participle.5

Discipleship is synonymous to apprenticeship. An apprentice is someone who undergoes training or someone learning a trade from a skilled person. A disciple submits himself to a teacher, identifies with his teacher, and learns from him, not only by listening but also by doing. Wiersbe regards a disciple from the Christian perspective as the one who believes on

Jesus Christ and expresses this faith by being baptised to join the special family of the faithful. The person remains in the fellowship of the believers so that he might be taught the truths of the faith (Acts 2: 41-47). Such a person is able to go out and win others and teach them.6 An attempt to prepare persons to make disciples is what Wiersbe proposes as a systematic discipleship programme which may be an effective means by which a local church may be fruitful by multiplication. The Class System is the means of discipling members who

3I.H. Marshall, et al, New Bible Dictionary, Third Edition. Leicester: Inter-Varsity Press, 2001, p.277

4 T. Adeyemo, (ed). African Bible Commentary. Nairobi: WordAlive Publishers, 2006, p.1170.

5 Participle is a verbal adjective that qualifies nouns but retains some properties of a verb. 6 W.W. Wiersbe, The Wiersbe Bible Commentary. Colorado: David C. Cook, 2007, p.86.

2 are won into the fold of the Methodist Church through biblical teaching, consequently, the topic, The Matthew 28:18-20 Concept of Discipleship and the Class System: A Study of the

Effiduase Diocese of the Methodist Church Ghana, would examine this aspect of the body of

Christ.

This topic is selected based on the premises that the worship life of the Christian community including the Methodist Church Ghana could continue to improve especially in relation to how biblical teachings are conducted. Making disciples enhances church growth both qualitatively and quantitatively. Therefore, there is the need to examine how this biblical command is being implemented in the Methodist Church Ghana. This thesis would thus, attempt to unearth the possible challenges encountered by the Class System and then recommend possible solutions to them.

1.3 Statement of the Problem

The Methodist Church Ghana set herself to double her membership in five years effective

2004 to 2009. This was agreed upon at the Annual Conference7 held in the Sekondi Cathedral in August 2004.8 This means that by 2009 the Church should have increased in two folds.

This presupposes that the Church should have recorded twenty percent (20%) yearly increase within five years. The Methodist Church Ghana anticipated a high growth rate of membership but the researcher has observed a different situation; the numerical growth of the Church is low considering the projection of the Church. This observation was confirmed by the

Effiduase Diocese9 of Methodist Church Ghana Synod10 when the Diocese reviewed the

7 Conference is the governing body of the MCG constituted and meeting biennially. 8 The Methodist Church Ghana, 3rd Biennial Conference Agenda, Accra: MCG, 2004. 9 Diocese of MCG is composed of a number of Circuits in the same area, as Conference from time to time determines. 10 Synod is a meeting constituted in a Diocese which shall advise and assist the Conference and the Diocesan Bishop in the development of the work of God in and through the Circuits of the Diocese.

3 church‘s rate of growth in 2006 and 2009. According to the Representative Agenda 2006 and

2009 of the Effiduase Synod, the rate of growth for 2006 was 2.7 percent whilst that of 2009 was 0.16 percent.

The statistics of the entire Connexion of the Methodist Church Ghana confirms the assertion of the researcher, that the growth rate is low. The 4th Biennial Conference of the Methodist

Church Ghana held at Akim Oda in August 2006 reviewed the numerical growth of the

Church. It was realised that in 2004 the total membership of the Church was six hundred and thirty-one thousand two hundred (631,200) whilst that of 2006 was six hundred and thirty- four thousand six hundred and eighty-nine (634,689) an increase of three thousand four hundred and eighty-nine members. The percentage increase was 0.6.

There is a perceived poor attendance to Class Meetings which is, the paramount church activity aimed at making disciples. Majority of the members who are tagged to be regular are in their best habitual late-comers. The Methodist Class System, since the days of John

Wesley has always played a vital role in the development of the Church, hence the need to ensure in its active participation by all members of the Church. One of the reasons among several others, for biblical teachings is to nurture members into maturity and remain committed to the church. Such members are expected to witness and win other people into

God‘s Kingdom and then to make the effort to nurture them so that the church would grow qualitatively and quantitatively.

1.4 Research Questions

The researcher would therefore attempt to address the following questions throughout the research:

How operational is the Great Commission in the Effiduase Diocese of the Methodist Church

Ghana?

How does the Class System promote discipleship?

How are the church members growing qualitatively and quantitatively?

What percentage of the church members in the Diocese attends class meetings?

How relevant are the teaching materials at the class meetings to our contemporary Ghanaian situations?

These are the major questions that constituted the basis for this research.

1.5 Objective of the Study

The objective of this study is to examine this command of Jesus of making disciples which is recorded in Matthew 28:18-20 and what relevance it has to the Methodist Class System in

Effiduase Diocese of the Methodist Church Ghana. The researcher in pursuing this objective aims at: First, providing a thorough study of Matthew 28:18-20 which has the central message of making disciples. Second, conducting a historical survey on the context and message of the Gospel of Matthew. Third, carrying out an exegetical study of the passage to illustrate the meaning of the commandment more clearly. Fourth, identifying and examining the relevance of the passage to the Methodist Class System as practised by Effiduase Diocese of the Methodist Church Ghana to ascertain the practice, in reality, fully meets the master‘s requirements, in His commandment.

1.6 Scope of Study

This study is confined within the disciplines of New Testament Studies and Church Growth.

Secondly, the research identified the main imperative in the ―Great Commission‖ in Matthew

28:18-20. In addition, the research examined the history of the establishment of the Methodist

Class System. Furthermore, the research examined the quantitative growth of the Methodist

Church Ghana from year 2000 to 2010.

1.7 Study Approach and Methodology

The researcher made use of triangular methodology. This include the use of exegesis of the text. The research gathered relevant data through interviews, questionnaire on ‗Class

Meetings‘ participation. Twenty (20) persons from Effiduase Diocese made up of Ordained

Ministers, Society Stewards and Caretakers were interviewed with the same interview guide.

Questionnaire was administered to hundred and eighty (180) other respondents such as Full

Members and Young Adults from Effiduase Diocese. Documents such as commentaries related to the topic were reviewed. The Synod Agenda of Effiduase Diocese of the Methodist

Church Ghana from the year 2000 to 2010 were examined in critical detail to gather relevant information on Church growth as far as the Diocese is concerned.

1.8 Theoretical Framework

The researcher employed exegetical methodology. Fee G.D posits that Exegesis is the study of a text according to the normal meaning of language as well as the rules of grammar.11

According to Paul Enns, the word exegesis is derived from the Greek exēgēsis, meaning an explanation or critical interpretation of a text. There is a direct relationship between biblical theology and exegesis (―to explain; to interpret‖). For him exegesis calls for an analysis of the biblical text according to the literal-grammatical-historical methodology. The passage under consideration was studied according to the normal meaning of language. In addition it was studied according to the rules of grammar. Exegesis demands an examination of the nouns, verbs, prepositions, for a proper understanding of the passage. Furthermore, the passage was

11 G.D. Fee, New Testament Exegesis, Revised Edition, Westminster: John Knox Press, 1993.

6 studied in its historical context. Exegesis calls for analysing the text to properly understand what the author seeks to communicate.12

1.9 Significance of the Study

This research would aid the understanding of Matthew Chapter 28:18-20, with its central message: ―make disciples‖. It would provide the pattern in which the Effiduase Diocese of the Methodist Church Ghana has grown over a ten year period of time. Again, it would assist readers to appreciate the Class System of the Methodist Church Ghana as well as how Class

Meetings are conducted. Furthermore, the research would offer recommendations on how to improve attendance at Class Meetings. Finally, it would serve as a guide for future researchers on issues of discipleship and church growth.

1.10 Delimitation of the Study

The research into the Methodist Class System would have been ideal for the entire Connexion of the Methodist Church Ghana, but due to time and financial constraints, the researcher limited himself to the Effiduase Diocese of the Methodist Church Ghana. Although, the scope of study comprises one out of the sixteen (16) dioceses which represents about seven percent

(7%) of the entire dioceses of the Methodist Church Ghana, the sample selected would make a fair representation enough for a fair generalisation to be arrived at.

1.11 Problems Encountered

The research was conducted within Effiduase Diocese which covers eight political districts and municipalities. The Diocese is made up of nineteen Circuits which implies that an attempt to cover such a wide geographical area to get people to respond to the questionnaire

12P. Paul Enns, The Moody Handbook of Theology. Chicago, Ill: Moody Press, 1997. p. 21

7 would no doubt pose a challenge for the researcher. Accessing vital information relating to the Class System was difficult since keeping information in print in rural areas is not generally practised. The geographical area is mostly rural and required adequate funds to undertake the research; this was also a potential challenge. Notwithstanding the aforementioned challenges, the researcher made a careful provision to surmount all these speculated hitches and hurdles, to complete the research in the recorded time given.

1.12 Literature Review

Aboagye-Mensah gives highlight on the Class Meetings of the Methodist Church in his book

John Wesley and the Methodists. He identifies the intentions of John Wesley and his brother

Charles Wesley as desiring to establish a church within the Church –ecclesiola in ecclesia so that the Church of England might be revived. In their attempt to call people into true

Christianity. Aboagye-Mensah noted four things they insisted upon in their preaching. First, that what is needful in religion is not maintaining dead orthodoxy or having right opinions about religion. Second, that the only way one can have true Christianity is to repentance towards God, and faith in our Lord Jesus Christ. Third, that we are justified freely by God‘s grace through the redemption which is in Jesus Christ. Fourth, that because we have been justified by God we taste of heaven to which we are going. 13 For him Wesley gathered a lot of hearers who were advised by John and Charles to strengthen one another; to talk together as often as they could; and to pray earnestly with and for one another so as to endure to the end. This fellowship enabled the new converts to live their newfound faith. He posits that

―one day Wesley and his friends met in Bristol to find ways and means of paying the debts that the Bristol Society owed, the ideal of dividing each society into Classes under appointed lay leadership was discovered. The Classes met weekly to collect weekly dues, admonishing

13 R. Aboagye-Mensah, John Wesley and the Methodist, Accra: Advocate Publishing Ltd, 2005, p.94

8 one another through the Bible and offering pastoral care to all those who were determined to remain committed to Christ. The Class Meetings has become permanent feature of the

Methodist Church. Aboagye-Mensah has provided important information for this research.

The researcher would look at the concept of discipleship as found in Matthew 28:18-20 and identify relationship of discipleship and the Class System.

Wiersbe has made a significant contribution to the main command in Matthew 28: 18-20.14

He is of the view that making disciples is the first and foremost command. He equates apprenticeship to discipleship. An apprentice learns by participation not only by merely listening. He identifies the Greek word translated ―go‖ as not a command, but rather, as a participle ―going‖. He notes with concern the church‘s departure from this all important directive given by Jesus Christ prior to his ascension. The command to make disciples may not be obeyed by pastors only but also, by the entire membership of the church. To him, that is the only way a local church could be fruitful and multiply, hence the need to put in place systematic discipleship programmes to prepare every believer, not just a small group of members of the church.15 The researcher agrees with Wiersbe but only to some extent because he fails to acknowledge the Greek words translated as baptising and teaching to be participles which alter the force or urgency in the command. There are three participles namely; going, baptising and teaching of which Wiersbe acknowledges only one. This research seeks to identify the various Greek words and their grammatical functions in the passage.

14 W.W. Wiersbe, The Wiersbe Bible Commentary. Colorado: David C. Cook, 2007, p.86.

15 Wiersbe, The Wiersbe Bible Commentary, 2007, p.86.

Adeyemo throws light on Matthew 28:18-20 by acknowledging the authority of Jesus in giving the command. He is of the view that ―Jesus has the highest authority ever in heaven and on earth‖.16 He reminded his readers about the earlier promise of Jesus to make the disciples fishers of men (Matt 4: 19). He sees the words of the commission to centre on two active verbs ―go and make‖. He also sees the need for Africans to take up the challenge in going into missions. It will be an act of disobedience when Africans fail to heed to the command from the one who has all the authority in heaven and on earth. He further goes on to say that discipleship demands total surrender to the Lordship of Christ. He identifies baptism as an initiatory step into the discipleship process after which teaching follows. In this way, the new disciples ought to be obedient to whatever Jesus has commanded as they study to know His will.. The command of making disciples cannot be a reality without Jesus. To meet this need, Jesus promises his presence with the disciples till the end of the age.17

Adeyemo‘s contribution is very much worth noting. However, the researcher disagrees with the assertion that the command has two active verbs ―go‖ and ―make‖. The Greek word translated ―go‖ in the passage is not a command; rather it is a participle which is a verbal adjective that qualifies nouns but retains some properties of a verb. The researcher would use the Greek translation to explain these points further, in the ensuing chapters.

Elwell states that the theology of Matthew‘s Gospel could be understood when one reads about the Great Commission from Matthew 28:16-20. For him, that part holds the key to unlock the Gospel‘s theology. He sees a number of issues captured in the Great Commission.

Among them are; the Resurrected Christ, baptism, the promise of Christ‘s spiritual presence with the assuring words ―I am with you always‖ fulfilling the Prophet Isaiah‘s prophecy of

16 T. Adeyemo, (ed). African Bible Commentary. Nairobi: WordAlive Publishers, 2006, p. 1170.

17 Adeyemo, (ed). African Bible Commentary. 2006, p.1170

Immanuel (Isaiah 7: 14) and commission to the evkklesiva (ekklesia), church to make disciples of all nations.18

The researcher does not wholly agree with Elwell, since not all the major discourses in

Matthew‘s Gospel are captured at the last part. The birth narrative which is also vital for the understanding of the concept of Incarnation is not found and that important component of the life of Jesus could not be overlooked since that portrays God‘s identification with humanity.

It is also worth noting that the commission is the climax of Jesus‘ post resurrection teachings, hence the researcher would look at the major discourses for the command to be well understood.

Asamoah-Gyedu contributing to Christian discipleship sees a disciple as one who follows someone with an intention to learn; with such a person eventually becoming a master.

Commitment, obedience and humility are required in the life of a disciple. He notes theological education as a form of discipleship which students must take seriously. In addition, the Holy Spirit is the best teacher who leads individuals to focus on Christ since he is the perfecter of our faith; he has endured the cross and reigns in glory. He highlights the admonishment to throw away any thing that hinders us to make disciples. He cites a number of passages that call our attention to discipleship such as, Heb.7:24-7, 12:1-2, Luke 14:26-27,

2 Tim 2:3-6.19 The researcher in commending Asamoah-Gyedu for his contribution however identifies a conspicuously missing text of Matthew 28:18-20 which carries the main command ―make disciples‖. The researcher would examine the text critically to bring out the command for clearer understanding of the concept of discipleship.

18 W.A. Elwell (ed) Evangelical Dictionary of Theology. Michigan: Paternoster Press, 2005, p.748.

19J.K. Asamoah-Gyedu, Strange Warmth: Wesleyan Perspectives on Ministry, Renewal and Discipleship. Accra: Asampa Publishing, 2011, p.145-159.

Discipleship for Growth is authored by Foli. He identifies the lack of disciples as against many Christians. For him the call for discipleship is taken by many Christians as the work of the paid staff of the church only. This mindset has a negative effect on church growth. He outlines processes of discipleship. He sees enlistment as one of the processes. Persons enlisted are nurtured through teaching and motivated to reproduce themselves. This processes when followed would produce not only the quantitative growth but also qualitative. He believes that one who makes disciples is motivated by love for the unreached and empowerment from the Holy Spirit. Further, he identifies characteristics of disciples, among them are: willingness to pay any price to have the will of God fulfilled in his life and having the love for the Word of God as well as having a servant heart.20 Foli is commended for his work but failed to identify why making disciples is the main command found in Matthew

28:18-20. The researcher would use exegesis of Matthew 28:18-20 to bring out the main command which is ―make disciples‖.

Malphurs shows concerns for the Great Commission as found in Matthew 208:19-20. He sees the Great Commission as the church‘s main mission and the imperative is make disciples.21

He makes an attempt to explain the meaning of the Great Commission especially Matthew‘s version. He does identify other portions of the Gospels and Acts of the Apostles that constitute the Great Commission. They include: Mark 16:15, Luke 24:46-49, John 20:21 and

Acts 1:8. He identifies two dimensions of the disciples as constituting new believers in Christ through evangelism, and the second dimension is those believers in Christ who grow into maturity through discipleship process. He posits ―the process of making disciples involves leading unbelievers to faith in Christ so that they become disciples (Christians). Disciple

20 R. Foli, Discipleship For Growth, Accra: Trust Publishers, 1995, p.21-22 21 A. Malphurs, Strategic Disciple Making: A Practical Tool for Successful Ministry, Grand Rapids: Baker Book, 2009, p.14.

12 making must not end with a person‘s conversion, however. It‘s an ongoing process that encourages the believer to follow Christ and become more like him‖.22 For him what underpins Christian discipleship is the Triune God. He sees that the Father grows churches, the Son builds churches and the Spirit transforms churches. The disciples and the church are responsible also for making disciples. He identifies two groups that Jesus sought to disciple through his message. They are the crowds and the disciples whom he calls to follow him.

Followers are required to serve and obey him. He sees Jesus‘ message to the crowds as evangelism whilst his teaching directed to the disciples deals with growth into maturity.

Malphurs also identifies a number of strategies that could be used to make disciples so as to ensure successful ministry.

Malphurs needs to be commended for in depth teaching on the Great Commission especially as found in Matthew 28:19-20. However, he fails to use the Greek language to demonstrate why ―make disciples‖ is the imperative in the main text, rather the word matheteusates (make disciples) was treated as an appendix. The researcher would use the Greek language to demonstrate why ―make disciples‖ is the imperative. The pericope chosen by the author did not include verse 18, which states the authority upon which Jesus commissions his disciples.

The researcher would include verse 18 in the pericope which would treat the source of the authority of Jesus and that would add to the force of the Great Commission.

Warren is of the view that tradition, finances, programmes, personalities, events, seekers and even buildings can each be the controlling force in a church. He suggests five main purposes that should drive any church that wishes to see growth. According to him the main purposes are worship, fellowship, discipleship, ministry and evangelism. They are derived from the

22 Malphurs, Strategic Disciple Making,2009, p.14.

Great Commandment (Matthew 22:37-40) and the Great Commission (Matthew 28:19-20).

He believes that in order for a church to be healthy it must be built around the five New

Testament purposes given to the church by Jesus. His main issue is church health, not church growth.23 He believes that if your church is healthy, growth will occur naturally. He sees healthy, consistent growth is the result of balancing the five biblical purposes of the church.

Warren suggests that following the principles he outlines in the book (Purpose Driven

Church) will enable a church to grow…

 Warmer through fellowship  Deeper through discipleship  Stronger through worship  Broader through ministry, and  Larger through evangelism.

The emphasis he made is that there should be an intentional people-building process. That is a shift from church building programmes. He urges the church leadership to concentrate on building people and God will build the church.

The work of Warren is very commendable but he failed to identify why making disciples is the main command in the Great Commission as found in Matthew 28:18-20. The researcher would use the Geek Language and the exegesis to identify making disciples as the main imperative. In addition the researcher would identify how discipleship helps to grow deeper the Class System of the Effiduase Diocese of the Methodist Church Ghana.

Hendrickson in his contribution to the concept of discipleship acknowledges Jesus as claiming all power and right to exercise it. He is of the view that the power is a gift Jesus

23 R. Warrren, Purpose Driven Church. Michigan: Grand Rapid, 1995, p.49.

14 received as a Resurrected Mediator.24 For him this power has been demonstrated over every sickness such as leprosy, demons, winds and waves as well as death. He further states that

Jesus‘ claim of power is as a result of giving assurance of his apostles that in taking up the

Great Commission to proclaim the gospel throughout the world, they could lean on him. For him, the Great Commission signifies what the Lord has so ordered. He has promised to impart all the needed strength and he is worthy of the homage, faith and obedience of all men. He identifies ―make disciples‖ as having imperative force. He adds that ―make disciples‖ as different from as ―make converts‖. He however concedes that the latter would be implied eventually. He goes further to state that ―make disciples‖ focuses on winning the mind, the heart and the will for God. True discipleship implies more than mental understanding, rather the truth learned must be put to practice, appropriated by the heart, mind and will. The author identifies once again ―make disciples‖ as the main verb and baptising and teaching as subordinates to the main verb. He states that baptising and teaching go hand in hand. He says that teaching should continue throughout the lives of those who believe and have been baptised into the name of God the Father and of the Son and of the

Holy Spirit. He calls the assurance of Jesus to be with His disciples as the Great Comfort.25

The author is commended for identifying ―make disciples‖ as the main verb of the Great commission and subordinating baptising and teaching to the main verb. He fails to identify the Greek words which support his assertion. In addition, the author fails to interpret ecousia (excousia) as authority rather as power which could have been dunami" (dunamis) in the Greek text. The researcher would identify the Greek words relevant to the text and then analyse them semantically, syntactically and theologically. The exegesis will reveal

24 W. Hendriksen, New Testament Commentary: The Gospel of Matthew. London: Billing & Sons Ltd, 1976, p.1999

25 Hendriksen, New Testament Commentary: The Gospel of Matthew, 1976, p.1999

15 matheteusate" (matheteusates) as the imperative whilst baptizonte" (baptizontes) and didaskonte" (didaskontes) as participles.

Harris, the author of Understanding the Bible is of the view that the Gospel of Matthew is an expanded edition of Mark prefaces it with birth narrative of Jesus and concludes the Gospel with post resurrection experiences. He identifies the Gospel as having a strong link with the

Hebrew Bible. For him the position of Matthew as the first in the New Testament does not suggest that it was first to be written, rather as a result of offering more extensive coverage of

Jesus‘ teaching than any of the gospels and the extensive use of the document by the early

Christian leaders since it concerns with the nature and function of the ekklesia, a term that among the Gospels appears only in the Gospel of Matthew. Harries identifies five main discourses that could be considered as the content for discipleship. They are; The Sermon on the Mount, Instructions to the Twelve, Parables of the Kingdom, Instructions to the Church and Warnings of Final Judgement.

Harris sees Matthew 28:18-20 as the concluding command meant to recruit followers from all nations. This signifies that the church has much work to do. He states further, this part

―suggests that the author‘s tiny community has only begun what was to become a vast undertaking - a labour extending into the far distant future‖.26 Harries is commended and his work would be of much help for this research. However, he failed to deal with what constitute the command based on the text. This research would make use of an exegetical methodology to identify the main command of Matthew 28:18-20.

26 S.L. Harries, Understanding the Bible, London: Mayfield Publishing Company, 2000, p.397

Servant notes that the general goal or vision that God has given every minister may be found in Matt. 28:18-20. He notes, again that the supreme power given to Jesus by the Father includes an unlimited authority. He sees Jesus as Lord by whom men are saved through faith in Him. He states that the command of Jesus to his followers to ―make disciples‘ is based on his supreme authority.27 Furthermore, he notes his followers‘ responsibility is to make disciples who obey all of Christ‘s commandments. It is binding on every disciple of Jesus to be involved in some way in the disciplining of the nations.28 The researcher agrees with

Servant that the command Matthew 28:18-20 is ―make disciples‖ but identifies the author‘s inability to state why that is the command. In addition, the author seems to see the words

―go‖,‖ baptising‖ and ―teaching‖ as commands instead of participles. The researcher would carry out an exegesis of Matt. 28:18-20 in order to reveal why ―make disciples‖ is the main command and not the words ―go‖, ―baptising‖ and‖ teaching‖ which are participles.

Stott, in his attempt to treat Christian discipleship, sees followers of Christ as pupils whose teacher is Jesus Christ. He identifies Christian discipleship as having multi-faceted responsibility. To him, every true disciple is a listener. He says that God continues to speak through Scriptures hence the need for disciples to listen. To him, turning deaf ears to God is a sign of disrespect. Again, he posits that discipleship entails commitment to all that one knows about God. Furthermore, he sees disciples as those who have been called, are being directed by God and have the desire to give their lives in service.29 However, Stott fails to trace the biblical source of discipleship as a command from Jesus to his disciples. The researcher would attempt to locate the concept of discipleship biblically in Matthew 28:18-20 and bring out the command.

27 D.A. Servant, The Disciple-Making Minister, Pennsylvania: Ethnos Press, 2010. 28 Servant, The Disciple-Making Minister, Pennsylvania: Ethnos Press, 2010, p.2-7. 29 J. Stott, The Contemporary Christian. Leicester: Inter-Varsity Press, 1992, p.128.

Hamilton in his paper ―the New Testament Basis for Discipling of Nations‖ believes that the unfolding drama of God‘s redemptive actions is a mystery and the Jesus‘ advent is the culminating chapter of God‘s unfolding mystery. He provides clues for understanding the mystery which include reading of Jesus‘ incarnation and earthly ministry, Jesus‘ death and resurrection; Jesus‘ final words to his disciples before his ascension into heaven makes God‘s redemptive purpose clear. He postulates that scripture reveals the desire of God to see every individual, family, community, town and village, people group and nation to experience the transforming redemption of the gospel. For him to disciple means ―to shape, fashion, mould, teach, coach, model, instruct, train, mentor, educate and to transform‖. He sees that to make disciple requires years of intentional effort. It has an ongoing, progressive teaching component. He posits ―every people, all ethnic groups must have the opportunity to experience the shaping, transforming, discipling impact of the gospel. No nation is to be excluded‖. 30

Hamilton opines that reading Jesus‘ final words as found in Matthew 28:18-20 reveals the mystery of God‘s unconditional love for individuals and nations. He sees the heart of the

Great Commission as disciple all nations whilst ―going‖, baptising‖ and ―teaching‖ are participles. Indeed, he is commended for the use of the source language (Greek) to advance his point. The researcher would build on what he has done and relate disciple making to the

Class System of the Effiduase Diocese of the Methodist Church Ghana.

Stott in his book The Incomparable Christ presents major feature of Jesus as he sees from the

Gospel of Matthew. He identifies fulfilment as a word that sums up how Matthew presents

30 D.J. Hamilton. ―The New Testament Basis for the Discipling of Nations‖, In His Kingdom Come. Edited by Stier et al, pp. 47-76, Seattle: YWAM Publishing, 2008, p.50

Jesus. For him the Gospel of Matthew is seen to serve as a bridge between the Old Testament and the New Testament. He presents Jesus as one upon whom the Old Testament prophets lived in the period of anticipation and the apostles were living in the time of fulfilment. Stott identifies three main levels of fulfilment. He posits that Matthew‘s Christ was the fulfilment of prophecy; this is seen by the presentation of genealogy which Matthew traces to Abraham and to David. For him Matthew is perceived to demonstrate that ―everything happened had been predicted and that everything predicted had been fulfilled‖.31 Secondly, Matthew‘s

Christ is the fulfilment of the law. He believes that as there are five books of Moses also called the Law or the Pentateuch, so there are five collection of Jesus‘ teaching in the Gospel of Matthew which is a kind of Christian Pentateuch. Thirdly, Matthew‘s Christ is the fulfilment of Israel. Jesus confronted Israel to repent and his final commission encapsulates the repentance of the Gentiles. Stott posits that the New Israel would be interracial and international. For him Jesus commissions to go and disciple the nations so as to make his kingdom community grow like mustard seed from tiny, unpropitious beginnings until it fills the earth.

Stott presents a picture of Jesus in the light of the Gospel of Matthew. The researcher would build upon this. However, he failed to demonstrate through the source language (Greek) why the commission of Jesus is discipling the nations. An exegetical approach would be used to identify the main command as found in the Great Commission.

Obed Uzodinma contributing to the concept of discipleship sees the Great Commission (Matt

28: 18-20) as having three important components: the promise of the Lord‘s power (18), the promise of His presence (20), and a statement of purpose (19). He identifies ―making

31 J. Stott, The Incomparable Christ, Leicester: Inter-Varsity Press, 2004, p.24

19 disciples of all nations‖ as the single purpose of the Great Commission. Again, he identifies three interdependent action steps for realising the purpose: ―go‖, ―baptising‖ and ―teaching‖.

He attempts to give implications to the steps: ―go‖ implies evangelism and missions;

―baptising‖ also implies churching converts and ―teaching them‖ implies transformational discipleship. To him the command to make disciples is a process. Disciples are made; the process engages both the Christian leader and the believer, and the task includes commitment, obedience, discipline and perseverance. The author is of the view that not all believers are disciples but all true disciples of Christ believe in Him. He identifies the word disciple in Greek as maqhte" (mathetes) which means a ―learner‖ or a ―pupil‖. He states ―a disciple is also a pupil or an apprentice‖ who seeks to live out the teachings and lifestyle of his master. He defines a disciple of Christ as ―a believer who has a steadfast disposition to acquire knowledge of Him and His teachings as well as His lifestyle and skills, by being taught, till he progressively attains His life capacity‖.32 The researcher commends Obed for a significant contribution made but still identifies his failure to employ the Greek to determine why ―making disciples‖ is the single command of the Great Commission. In view of that, the researcher will do an exegesis of Matthew 28:18-20 to show why ―making disciples‖ is the single command of the periscope.

Alter R. and Kermode F in their edited work The Literary Guide to the Bible see the Gospel of Matthew to be much longer than Mark‘s Gospel. They add Nativity story totally absent from Mark and significant different from Luke. They believe that there is an existence of a theory that the Gospel of Matthew‘s structure is model on the Pentateuch. For them, the events or sayings foreshadowed in the Old Testament is fulfilled in the New Testament. They assert that the New Testament is validated by the Old Testament. They posit that ―the relation

32 U. Obed, Transformational Discipleship and the 21st Century Church. Ibadan: GIA Ventures, 2008, p.44.

20 of the new to the old is a typological relation; though the old was complete and invited no addition it must nevertheless be completed‖.33 They identify Jesus as one with authority demonstrated in healing various forms of diseases and also delegates his authority to the disciples over every unclean spirit and urges them to disciple the nations based on the same authority. For them, Matthew identifies a number of discourses which include parable and sermon. Alter R. And Kermode F are commended for highlighting the message of the Gospel of Matthew. However, they failed to identify the command to disciple the nations using the source language (Greek). The researcher would exegetically locate the main command which is ―make disciples‖ as found in Matthew 28:18-20.

Raymond E. Brown et al identify Matthew 28:18-20 as the farewell message of Jesus Christ which has been divided into three parts: the past, present and future. He notes that Jesus‘ authority was bestowed upon him by God the Father. He refers to the authority as the

Kingdom of God. To him the present part of the message is the great missionary commission which contains a general command ―to go forth and make disciples‖. Again he states the task of Jesus‘ disciples to carry on his teaching ministry which is the major discourses of

Matthew‘s Gospel especially the Sermon on the Mount (chapters 5-7). The task would not be easy and that is why Jesus promises His presence with them till the end of the age.34 The author fails to realise that the main command is ―making disciples‖, and that the ―go forth‖ is not a command but rather a participle based on the Greek text. The researcher would use the

Greek text to locate the only command in Matthew 28:18-20 which is ―making disciples‖.

33 R. Alter and F. Kermode (ed), The Literary Guide to the Bible, Harvard: University Press, 1999, p.388 34 Raymond et al, The New Jerome Biblical Commentary, 2nd ed. New Jersey: Prentice Hall, Inc, 2011, p.674.

1.13 Profile and Brief History of Effiduase Diocese

Effiduase Diocese which begun with thirteen (13) Circuits in 1998 is currently made up of nineteen (19) Circuits. Effiduase is the diocesan headquarters. The Circuits are: Achinakrom,

Agogo, Asokore, Atonsu, Bodomase, Effiduase, Ejisu and Ejura. The rest are; Juaben, Juaso,

Kasaam, Kona, Konongo and Mampong. Nsuta, Obogu, Odumase, Sekyere and Seniagya.

The Diocese falls under the jurisdiction of eight (8) political districts and municipalities.

They are; Sekyere West, Sekyere East, Sekyere Central and Sekyere South. The rest are:

Ejisu-Juaben, Asante Akyem South, Asante Akyem North, Sekyere Afram Plains and Ejura-

Sekyeredumase. Linguistically, the natives of the aforementioned municipalities and districts are predominantly Asante-Twi speaking people. The Diocese is located in Ashanti Region and shares boarders with Brong Ahafo and Eastern Regions. The Effiduase Diocese was carved out of the then Kumasi District. The increase in size of the then Kumasi District necessitated the creation of two (2) additional districts from the mother District. Effiduase and Obuasi districts were created out of the then Kumasi District. Effiduase District was inaugurated on Sunday 23rd January 1998.

Owusu Antwi Moses became the first Chairman and General Superintendent from the year

1997 to 2000. Later, when the Methodist Church adopted the Episcopal system of leadership, the District became a Diocese. Owusu Antwi Moses who was the then Chairman and the

General Superintendent became the first Diocesan Bishop (2000-2003). Agyeman Kwakye

Samuel took over from Owusu Antwi Moses after he had ended his six-year tenure.

Currently, the third Bishop in office is Quayson Moses. 35

35 The Effiduase Diocese 10th Anniversary Brochure, 2008.

1.13 Organisation of the Research

The research report is in five chapters. The first chapter gives the general introduction which comprises: background, statement of problem, scope, limitation, methodology, significance, literature review on the topic and profile of Effiduase Diocese.

Chapter two examines the background, message, and exegesis of Matthew 28:18-20. Issues that emanate from the exegesis of the pericope is also discussed.

The third chapter examines the history of the Class System, the mode with which Class

Meetings are conducted and the benefits of Class Meetings in terms of church growth. It also examines the appointment of Class Leaders and their kind of preparation before Class

Meetings.

Chapter four focuses on the presentation and the analysis of data collected from the field.

Summary, recommendations and conclusions constitute chapter five.

CHAPTER TWO THE BACKGROUND, MESSAGE AND EXEGESIS OF MATTHEW 28:18-20

2.1 Introduction

In chapter one, the general introduction was discussed. Among other things that were discussed were the background and statement of the problem. It was established that the main command in Matthew 28:18-20 is mathēteusates meaning make disciples. The words

―going‖, ―baptising‖, and ―teaching‖ were also identified as participles. The Methodist Class

System is seen as discipleship programme in the Church. It is perceived as a response to the

Great Commission found in Matthew 28:18-20. The Gospel of Matthew portrays Jesus Christ as the Master Discipler who enlisted persons, taught them, trained them and urged them to multiply themselves. This chapter discusses the background of the text. The background study would enable one to understand what the message of the text is about. This includes the synopsis of the Gospel of Matthew and infant narrative as well as the passion story. An attention would be focused on the concluding command found in Matthew. An attempt is also made to bring out the concept of discipleship through the exegesis on Matthew 28:18-20.

2.2 Background of the Gospel of Matthew

a. The author of the Gospel of Matthew

Traditionally, the Gospel according to Matthew is ascribed to Matthew, an apostle of Jesus

Christ. Unlike some Pauline epistles whereby he identifies himself in the text, this Gospel writer does not, hence the need to rely on other sources such as the Church Fathers and internal evidence in order to discover the author. Jensen points out that Matthew; Son of

Alphaeus is traditionally ascribed to be the writer. This was affirmed by Thiessen who says that, ―the early church unanimously ascribed this Gospel to the Apostle Matthew‖.36 The

36 H.C. Thiessen, Introduction to the New Testament. Michigan:Wm.B. Eerdmans Publishing Co.,1974, p.131.

24 point Thiessen wants to put forward is that the early church was not divided on the author of the Gospel, but rather, the pointer went to Matthew one of the disciples of Jesus.

The meaning of Matthew is ―the gift of Yahweh‖. His Jewish name was Levi (Mark 2:14,

Luke 5:27). Probably the name Levi was changed to Matthew when he became a disciple of

Jesus Christ. He was employed by the Roman government as a tax collector termed

―Publican‖ (Matt. 10:3). This profession was hated bitterly by the Jews. They believed such persons were corrupt and supporters of gentile government. Matthew was probably wealthy.

This could be inferred from the banquet he hosted in his house after he had been called by

Jesus to follow him (Luke 5:29). The Matthew under discussion was personally called into

Jesus‘ discipleship at the point of his business transactions (Mark 3:13, Luke 6:12-16).

Matthew was a Jew and maintained his Jewishness in his writings.

b. Date and Place written

The Gospel of Matthew was probably written before the destruction of Jerusalem which occurred in 70 C.E. Douglas & Tenney remark the difficulty in identifying the exact date of writing Matthew but added that ―its dependence on Mark and its failure to mention the destruction of Jerusalem in connection with Jesus‘ prediction of that event suggest a date shortly before 70‖ C.E.37 They are of the view that the most likely place of writing Matthew is Antioch. They noted that ―the Gentile-Jewish character of Antioch church accords well with the content of the book‖. To Keener, it was before 70 C.E. They however put forward the view of some conservative scholars who date Matthew around 80 C.E. This date could not stand due to this evidence before us: Matthew as a Jew would not have omitted the destruction of Jerusalem and rather become concerned about the prediction of the fall.

37Douglass, & Tenney, NIV Compact Dictionary of the Bible. Michigan: Zondervan Publishing House, 1989, p 370

Thiessen supports an earlier date before the destruction of Jerusalem. His position is that the silence on the destruction of Jerusalem by Matthew and Luke give credence to an earlier date.

c. Purpose and Theme

All the four Gospels, namely, Matthew, Mark, Luke and John primarily centre on Jesus

Christ. They all wrote from different perspectives. The purposes of the four gospels were to give four different perspectives of one message of glad tidings. The main purpose of

Matthew was to present his account to show that Jesus is King of the promised Kingdom.

Jensen gives some reasons to show why Matthew wrote his gospel. He states ―to connect the memories of his readers with their hopes; to show that the Lord of the Christian was the

Messiah of the Jews‖.38 Barker believes that ―the Gospel of Matthew was written for a community of Christians that was seeking to understand how to live together as a Church. It needed guidance on how to be disciples of Jesus Christ and how to be an effective, communal sign to the world of the power and grace of God‘s kingdom‖.39 The church as a community of faith needed to understand their Christian living based on the teaching of Christ, hence a document to guide them.

Keener asserts that the author of Matthew‘s Gospel has evangelism in mind, thereby bringing both Jewish and gentiles to faith in Christ.40 The materials gathered from the teachings of

Jesus in composite form are meant to be used to make disciples for Jesus. He notes that other

Jewish disciples passed on teachings of their rabbis to their own disciples, hence the need for

Matthew to ensure that his master, whom they sometimes refer to as ―Rabbi‖, had his teaching passed on to the then people and the generation to come. Bruce in his contribution

38 I.L. Jensen, Jensen’s Survey of the New Testament. Chicago: The Moody Bible Institute, 1981, p. 116. 39 J.R. Barker, Making Disciples: Matthew’s Gospel and the Christian Community. http:// www. An American Catholic. Org, 2012. Accessed 21st December 2012 40 C.S Keener, The IVP Bible Background Commentary: New Testament. Illinois: InterVarsity Press, 2000,P.44.

26 states that the ―Gospel was intended to serve the church as a teaching manual; this explains it‘s exceptional fivefold structure‖.41

d. Audience

The Gospel of Matthew presents the life, ministry and death of Jesus. The author writes with

Jewish readers in mind. Notwithstanding, the gospel has universal relevance.42 Jensen supports this position. However, he notes that, the gospel is not solely Jewish oriented, but parts of the materials are meant for the whole world ―that is why from the beginning it was read by the Gentiles as well as Jews‖.43 Douglas &Tenney in their contribution state that

―although it is strongly Jewish in its character, it was written also for the benefit of Gentiles, since the final commission enjoined the Twelve to make disciples ―of all nations‖44 (28:19).

They are of the view that if Antioch is accepted as the place in which the gospel was composed, then that was the place where gentile converts gathered in large numbers. For them, it was meant to give the meaning to the ministry of Jesus Christ in terms of the Old

Testament, hence the authors‘ frequent use of the word plhrwqh (plerōthē) meaning fulfilment.

e. The Place of the Gospel of Matthew in the New Testament Canon

The Judeo-Christian Scriptures have basically two main divisions. They are the Old

Testament and the New Testament. The ―Old‖ is not in terms of archaic but in the sense that it was first covenant. The New Testament is the new covenant God has with His people. The

New Testament has been divided into three; the Gospels, Epistles or Letters and Revelation.

The word ―gospel‖ in English comes from Anglo-Saxon ―god-spell‖ which is usually New

41 F.F. Bruce (ed), New International Bible Commentary. Michigan: Zondervan Publishing House, 1979, p. 1121. 42 D. A. Carson, ed. New Dictionary of Biblical Theology. Illinois: Inter-Varsity Press, 2000, p. 262. 43 Jensen, Jensen’s Survey of the New Testament, p. 116 44 M.C. Tenney, New Testament Survey. Michigan: Wm. B. Eerdmans Publishing Co.,1974, p.150.

Testament translation of the Greek ‗euvaggelion‖ (euangelion) which means Good News.

The word gospel signifies ―good‖, ―glad‖ and ―joyful tidings‖. It is the good news about

God‘s redemptive work through the birth, the life, death and resurrection as well as the second coming of Jesus Christ. Elwell states ―the gospel is the joyous proclamation of God‘s redemptive activity in Christ on behalf of humans enslaved by sin‖45.

The Gospel of Matthew is believed to be an expanded form of the Gospel of Mark. The author has the account of the birth of Jesus and post resurrection experiences which are not found in Mark. In addition he includes five blocks of teaching materials that emphasise Jesus as the inaugurator of new covenant who seeks to interpret Mosaic Torah making prophecies in the Old Testament fulfilled in Jesus. According to the author of the Gospel of Matthew,

Jesus is the fulfilment of Israel‘s Messiah. Messiah means the anointed one; its Greek equivalent is Cristo" (kristos) Christ in the Anglo-Saxon linguistics. Harries postulates that, ―the original compilers of the Christian Scriptures probably assigned Matthew its premier position for several reasons. Besides offering a more extensive coverage of Jesus‘ teaching than any other Gospel, it was important to early Christian leaders because of the author‘s concern with the nature and function of the ekklesia (ekklesia), church, a term that appears only in Matthew‘s Gospel‖.46

Harris suggests that among the four Gospels namely; Matthew, Mark, Luke, and John,

Matthew is the only one who makes mention of the word ekklesia (ekklesia), church in the

Gospels. Thiessen affirms that ―because of its position among the canonical Gospels,

Matthew has been most widely read and has exerted a most powerful influence in the

45 W. A. Elwell (ed), Evangelical Dictionary of Theology. Grand Rapid: Paternoster Press, 2005. p. 513 46 S. L. Harris, Understanding the Bible. California: Mayfield Publishing Company, 2000, p. 381

28 world‖47. This indicates that the early church considered the Gospel of Matthew as teaching material and made frequent use of it contributing to Matthew‘s position in the canon. Harries sees Matthew at the opening of the New Testament as thematically appropriate because it forms a strong connecting link with the Hebrew Bible.48 Harries assertion suggests that the

Gospel of Matthew was not the first to be written, therefore, placing it as the first of the New

Testament Conon suggests how important the early church considered it. Elwell in supporting the view above posits ―its place in the order of the canon as the first Gospel probably reflects the church‘s estimation of its priority theologically rather than chronologically‖.49

2.3.1 Synopsis

The Gospel of Matthew begins the New Testament canon and as such much priority is given to it by the early Church. This Gospel is seen as a teaching manual which contains basically five great blocks of teaching. They are: the Sermon on the Mount (5:1-7:29), the Mission of the Twelve (9:35-10:42), the Parable of the Kingdom (13:1-53), the community of the

Kingdom (18:1-35), and the woes of legalistic religion and the signs of the end (23:1-

26:25).50 The Gospel was supposed to be a teaching manual for both Jewish and Gentile readers. The emphasis was that Jesus fulfils the Jewish scriptures, and argues from those scriptures in the way a trained scribe would do.

Jesus was portrayed as Israel‘s hope for his Jewish audience, mission to gentiles is rooted both in the Old Testament and in Jesus‘ teaching. This Gospel repeatedly makes references to the Old Testament, such as: Holy City, Son of David, Jewish custom, kingdom of heaven and thirty-nine references to the Old Testament prophets. He saw that the New Testament is

47 H.C. Thiessen, Introduction to the New Testament, Michigan: Eerdmans Publishing Co., 1974, p.180. 48 Harris, Understanding the Bible. 2000, p. 381. 49 Elwell, Evangelical Dictionary of Theology, 2005, p. 748 50 T. Adeyemo, ed. African Bible Commentary. Nairobi: WordAlive Publishers, 2006. p.1105.

29 concealed in the Old Testament whilst the Old Testament is in the New Testament revealed.

For him everything about the Old Testament points to the ―New Testament‖, hence the use of the world ―fulfilment‖. Jensen makes reference to Westminster study Edition which clearly observes that ―the coming of Jesus was not an afterthought, not an isolated event, but rather the actual realisation in history of the age long plan and purpose of God‖.51

The work of Matthew follows that of Mark but with some additions and omissions. The structure takes into account the Infancy Narrative which includes the genealogy of Jesus. In addition there are five major discourses of Jesus identified. The fivefold major discourse has been likened to the Pentateuch (the first five books of the Old Testament). Guthrie in his affirmation posits that ―it has been suggested that Matthew‘s fivefold scheme was patterned on the fivefold character of the books of the Law, the idea being that the author was attempting to provide a ―Pentateuch‖ as the new law for the community of the new Israel that is the Christian church‖.52 The view of Guthrie is that what Matthew presents could be likened to the Torah or the Pentateuch (the first five books of the Old Testament) and the purpose is to point to Jesus that he was the one whom the Old Testament Law teaches.

2.3.2 Infancy Narrative

Matthew and Luke are the only evangelists who recorded Jesus‘ birth. For Matthew the place of his birth in ―Bethlehem‖ is a fulfilment of prophecy in Micah 5:2. The word virgin to fulfil the prophecy was quoted form the Septuagint (Greek version of Old Testament Translation) of Isaiah 7:14. The Septuagint used the word parqeno" (parthenos) virgin whilst the

Hebrew text used almar meaning young woman. Young woman in the context of Greek

51 Jensen, Jensen’s Survey of the New Testament, 1981, p. 112. 52 D. Guthrie, New Testament Introduction. Illinois: Intervarsity Press, 1990. p.40.

30 could not be accepted since prostitution of young women was the order of the day; hence the use of the word virgin would be more acceptable in the Greek context.

Matthew traces Jesus‘ genealogy from Abraham and David, two prominent figures in Jewish thought. Luke moved further to Adam giving Jesus universal relevance. Matthew emphasises Joseph whilst Luke reinforces Mary, Jesus‘ mother. Because Matthew was perceived to be a Jew, his patriarchal inclination could not have noticed any one but Joseph.

The repeated title used by Matthew ―Son of David‖ is as a result of Joseph who comes from

Davidic line. The story of the Magi, probably from Persia or Babylon concluded from a horoscope (an astrologers‘ description of the personality and future of a person based on the position of the planets in relation to the sign of the zodiac under which the person was born) of Judah that its king was born, came to King Herod the Great (40-4 B.C.E), the Roman appointed ruler of Judea who made the attempt to eliminate his potential rival and caused children under age two to be slaughtered. Matthew cites that as a fulfilment of a prophecy in

Jeremiah. Joseph and Mary fleeing to Egypt was seen by Matthew as another fulfilment of prophecy (Hosea 11:1).

2.3.3 The Passion story and Resurrection

The passion narrative of Jesus Christ and the Resurrection are the immediate context of the pericope. Achtemeier identifies passion as the term used to refer to the suffering and death of

Jesus and its narrative is often used today to cover the whole account of Jesus‘ arrest, trial, and crucifixion in the four Gospels.53 Merriam also sees passion as the sufferings of Christ between the night of the Last Supper and his death.54 It means all that transpired between the

53P.J. Achtemeier, Harper's Bible Dictionary. 1st ed. San Francisco : Harper & Row, 1985. 54Merriam,Webster's Collegiate Dictionary. 10th ed. Springfield : Merriam-Webster, 1996.

Last Supper and his death which includes his arrest, trial and crucifixion constitutes Jesus‘ passion.

The New Testament use of Passion or suffering most often focuses on Christ especially on what happened on the cross. The Greek verb pascei`n (paschein) is used to denote suffering. The Synoptic Gospels which refers to Matthew, Mark and Luke used paqei`n

(Pathein) only to denote the suffering of Christ. Jesus is reported to have taught his disciples about suffering.

Jensen posits that ―Jesus not only prophesied his death and resurrection; he also knew the exact days of their fulfilment‖ (26:1-2). The passion narrative of Matthew follows Mark‘s account closely.55 He however added details from his own distinctive source. They agreed that it was Judas Iscariot who betrayed Jesus, but Matthew alone stated that Judas took thirty pieces of silver from the authorities. ―Then one of the twelve, who was called Judas Iscariot, went to the chief priests and said, ―What will you give me if I deliver him to you?‖ And they paid him thirty pieces of silver. And from that moment he sought an opportunity to betray him‖ (Matt. 26:14-16). Mark and Luke shared the promise of the authorities to give him money but Matthew identified the amount they paid. As a Jew he knew the price of a young slave which was thirty shekels just as Joseph was sold (Gen. 37:28).

Matthew reports of a warning dream. Pilate‘s wife was reportedly frightened by a dream about Jesus. She urged her husband to ―have nothing to do with that innocent Man‖ (Matt.

27; 19). It will be recalled that with the birth narratives of Jesus, Matthew made mention of dreams where an angel of the Lord appeared to Joseph (Matt 1:20). Again, an angel appeared

55 Jensen, Jensen’s Survey of the New Testament, 1981, p. 129.

32 to him in a dream to take the child (Jesus) away to Egypt to avert the evil that Herod intended to do (Matt 2:13). The episode of Matthew‘s dream reappeared (Matt 2:19) after the death of

Herod. Dreams are characteristic of Matthew. It is therefore not surprising that it re-emerges during the passion narrative of Jesus. The wife of Pilate is reported to have sent a message to her husband urging him not to have anything to do with Jesus. She described Jesus as righteous, ―Besides, while he was sitting on the judgment seat, his wife sent word to him,

"Have nothing to do with that righteous man, for I have suffered much over him today in a dream." (Matt 27:19 RSV).

Matthew and Mark agree in their account on the confession of the centurion that Jesus was the Son of God. Matthew adds the fact that the soldiers who stood with the centurion also confessed Jesus as the ―Son of God‖. Harries says that ―this editorial change may express the

Matthew‘s view that the Roman soldiers‘ belief foreshadows that of the future Gentile church‖.56 The earthquakes caused the temple curtain to separate the Holy of Holies from the rest of the temple to be nipped apart, ―it signalled the opening of the way to God through

Jesus and the rejection of the old system of priests and sacrifices that had dominated the temple and its activities‖.57

One of Matthew‘s unique information is the posting of Roman soldiers to guard the tomb

(Matt 27:62-66). This was as a result of the chief priests seeking authorisation from Pilate to secure the place to avert possible stealing by the disciples. They had the idea of the resurrection of Jesus‘ teachings and are sought to prevent it. It is interesting to note that the secured tomb and the guards could not stand the earthquake. Matthew adds the bribery of the chief priests to the guards to deny Jesus‘ self resurrection. It is reported that, they were rather

56 Harris, Understanding the Bible. 2000, p. 390 57 Adeyemo, (ed), African Bible Commentary, 2006, p.1168.

33 urged to say that when they were asleep the disciples came to steal the body. It evidenced a conspiracy to deny resurrection which is uniquely Matthean (28:11-15). Matthew has strong personal evidence that Jesus rose from the dead and appeared to them both physically and spiritually.

2.4 Discipleship: The Concluding Command of Jesus (Matthew 28:18-20)

Making disciples is the concluding command of the resurrected Jesus Christ to his disciples as could be found in Matthew 28:18-20. The main command requires the disciples to recruit followers from ―all nations‖. To enlist followers, preaching of the Good News is required and it has to be done in ―all nations‖. Making disciples is a package which includes evangelism, training and motivating persons to multiply themselves. This was affirmed by

Foli, who identifies the principles of making disciples as recruiting, consolidating, teaching, training, sending and multiplying. For him recruiting is making converts through the preaching of the Good News, in other words ―evangelism begins the process of making disciples‖. To consolidate the gains of evangelism, persons won are followed up and taught to build up their faith. They are therefore trained to do what the master discipler does, after which they are sent out to multiply themselves.58

Disciples are more than just members of the church. Such persons attach themselves to a master or teacher, learned from him and lived with him. They are not spectators but become actively involved in discipling others. The local church is expected to recognise that it is the responsibility of every believer to make disciples. It is an imperative for every believer to engage in disciple making.59 Raymond E.B et el assert that the Great Commission is a universal call. It means all believers are called upon to take up the challenge. This applies to

58 R. Foli, Discipleship for growth. Accra: Trust Publishers, 1995. p.56. 59W.W. Wiersbe, The Bible Exposition Commentary: New Testament. Colorado Springs: David C. Cook, 2007. p.87.

34 all peoples such as Jews and Gentiles.60 Believers of Jesus Christ are also known as disciples and are enjoined to witness for Jesus, no matter where they find themselves, they must seek to win others for Him. Easton posits ―a disciple of Christ is one who believes his doctrine, rests on his sacrifice, imbibes his spirit, and imitates his example‖.61 It means one cannot qualify as a disciple if he/she does not believe the doctrine of Christ, accepts His final sacrifice to save humanity and allow His spirit to fill him/her as well as live by His example.

The work of discipleship is backed by the authority of Jesus Christ to dispel their doubts; He therefore spoke to them claiming all authority in heaven and on earth. This authority evxousi,a

(exousia), means legal or moral right to exercise power that is rightly possessed. This authority had been given to Jesus by the Father and now He was instructing the disciples to go on the basis of that authority to make disciples of all nations by proclaiming the truth concerning Jesus. Their hearers who believe are to be enlisted as followers of Jesus.

The enlisted members are to be baptised in the name of the Father and of the Son and of the

Holy Spirit. They are also to be taught the truths Jesus had specifically communicated to the

Eleven. Walvoord et al see the commission of Jesus to be applicable to all His followers.

They affirmed that, the command is, ―make disciples,‖ which is accompanied by three participles in the Greek: poreuqente" (poreuthentes) ―going‖, bapti,zontej (baptizontes)

―baptizing‖, and dida,skontej (didaskontes) ―teaching‖.62 Stier et al agree with the above and identify four key verbs, but added that only one is a commandment and as such it is in the imperative mood. The rest of the three verbs are participle; these are verbs that describe how the imperative is to be carried out. They see the commandment as ―make disciples‖ whilst the

60 Raymond et al. The New Jerome Biblical Commentary. New Jersey: Prentice Hall, Inc, 2011. p.674 61M.G. Easton, Easton's Bible Dictionary. Oak Harbor: Logos Research Systems, Inc., 1996. 62Walvoord, et al. The Bible Knowledge Commentary. Wheaton : Victor Books, 1985, p.293

35 participles are ―going‖, ―baptising‖, and ―teaching‖.63 These scholars suggest that the word translated ―go‖ in most Bible versions such as Revise Standard Version and King James

Version are incorrect, since the word ―go‖ seems imperative. The word poreuqente"

(poreuthentes) is not an imperative; rather it is a participle hence it should be translated as

―going‖.

2.5 The New Testament Text and Translations of Matthew 28:18-20

a. Nestle-Alan Greek New Testament Text for Matthew 28:18-20 kai proselqwn oJ VIhsou/ evlalhsen auvtoi/j legwn\ evdoqh moi pa/sa evxousia evn ouvranw/" kai evpi (th/j") gh/j 19 poreuqente" oun maqhteusate panta ta e;qnh baptizonte" auvtou" eiv" to o;noma tou/ patro" kai tou/ uiJou/ kai tou/ aJgiou pneumato" 20 didaskonte" auvtou" threi/n panta oJsa evneteilamhn uJmi/n\ kai ivdou evgw meqV uJmw/n eivmi pasa" ta hJmera" e[w" th/" sunteleia" tou/ aivw/noj".64

b. Transliteration of the Greek Text to Asante-Twi using Asante-Twi Orthograph

Kai proselthō n ho Iē sous, elalēsen autois legō n, edothē moi pasa exousia en ouranō kai epi

[tēs] gēs. 19 Poreuthentes oun mathē teusate panta ta ethnē , baptizontes autous eis to onoma tou patros kai tou Huiou kai tou Hagiou Pneumatos , 20 didaskontes autous tē rein panta hosa eneteilamēn humin; kai idou, egō meth humō n eimi pasas tas hē meras heō s tē s sunteleias tou aiōnos.

c. Translation of Greek Text of Matthew 28:18-20 to English

18 And Jesus came to them saying, all authority in heaven and on earth was given unto me. 19

Going therefore make disciples of all nations, baptising them into the name of the Father, and

63 Stier et al. His Kingdom Come. Seattle: YWAM Publishing.2008. p.61. 64 Nestle-Alan, Greek-English New Testament. Stuttgart: Deutsche Bibelgesellschaft, 1981. p.87

36 of the Son and of the Holy Spirit. 20 Teaching them to keep all that I commanded you, and behold, I am with you all the days till the end of the age.

d. Translation of Matthew 28:18-20 to Asante-Twi

The Mother-Tongue65 approach to the interpretation of Scripture is necessary since it helps readers to understand the word of God in their own language. There are identifiable translational difficulties in the researcher‘s Mother-Tongue version of the Bible. The Asante-

Twi translation in verse 18, ―all authority in heaven and on earth was given unto me‖ as

In this case the giver is rendered plural which does not agree with the Greek text. The Greek word edothē is a verb indicative aorist passive and in a third person singular, suggests the giver is not in the plural sense but singular. Rather it should be translated as ―".

 is singular and agrees with the Greek text. Secondly, in verse 19 the Asante Twi Version of the Bible renders ―going therefore make disciples of all nations‖ as

―‖. This translation also has a problem, the reason is that it renders ―‖ a command which is an aorist participle deponent

65 The Mother – Tongue approach to the interpretation of Bible is identified by scholars such as Quarshie and Ekem as one of the current trends for biblical scholarship. Ekem in his book Priesthood in Context" states; ―it is vital to provide Study Bibles and Commentaries that clearly articulate theological, linguistic and anthropological issues in the people‘s own language‖. Ekem seems to suggest that people would understand Bible more clearly in their own Mother-tongue. He urges scholars to endeavour to produce Study Bibles and commentaries in the very language of the people in order to meaning to the theological, linguistic and anthropological import of the passage. He makes reference to Quarshie to support his assertion. Quarshie is quoted to have defined mother-tongue as a ‗―person‘s native language, the language that one is born into, as it were, and grows up with. It is a person‘s first language as compared to other languages one might learn later in life [...]. The Mother-tongue is not the same as the vernacular which is the common language of a region or group, no matter how naturally such language of a region or group and its usage may come‖‘. According to Ekem a mother-tongue could also become the vernacular of a people when it is used over a wider geographical area. Quarshie suggests that Mother-tongue is not the same as vernacular. The difference between the mother- tongue and the vernacular is revealed by the fact that, whereas vernacular is a common language of a region or group, the common nature of a language does not necessarily make it a mother-tongue.

37 and should be translated as going therefore, the pericope should be translated as the following;











2.6 Exegesis on Matthew 28:18-20

The exegesis66 makes use of literal-grammatical methodology. It means the passage under consideration would be studied according to the normal meaning of language as well as the rules of grammar. Matthew 28:18-20, the pericope under discussion is in the context of the post resurrection engagement of Jesus Christ and the disciples. Matthew records that prior to the Passion of Jesus, he had told the disciples that He would meet them in Galilee (26:32).

When Jesus was raised from the dead at the empty tomb an angel of the Lord told the women who had come to anoint their crucified Lord‘s body to inform the disciples to meet him in

Galilee (28:7, 10). The women were probably Mary Magdalene and the other Mary. On the unidentified mountain, Jesus appears to them and gives the command ―make disciples‖.

Kai proselqwn oJ VIhsou/j evlalhsen auvtoi/j legwn (kai proselthō n ho Iēsous , elalēsen autois legōn). And Jesus came to speak unto them saying... proselqwn (proselthōn) is a verb participle, aorist active in nominative case. It is also masculine singular from the root word prosercomai (proserkomai) meaning ―to come to‖. The verb is in aorist tense, meaning ―came‖ and therefore rendered ―came‖ (simple past) or ―was coming‖ (participle).

66 According to Paul Enns, in his work, The Moody Handbook of Theology, the word exegesis is derived from the Greek exēgēsis, meaning an explanation or critical interpretation of a text.

This would therefore imply that Jesus who was coming evlalhsen (elalēsen) spoke, an action which took place in the past.

The phrase evdoqh moi (edothē moi ) translated as ―has been given unto me‖, is passive in nature. The word evdoqh (edothē) is a verb indicative aorist passive and a third person singular. The mood being passive indicates that Jesus was the one on whom the action was directed. Jesus receives evxousia (exousia) which is translated as authority (rightfulness of power). The word is a noun in nominative case and feminine singular. This implies Jesus has the right to exercise power, hence the commission to make disciples. Two realms are mentioned, evn ouvranw/| kai evpi (th/") gh/j", (en ouranō kai epi (tēn) gēs) in heaven and on earth. The authority of Jesus is found in each of the realms (heaven and earth), and it is pa/sa evxousia (pasa exousia) all authority. This indicates a comprehensive authority received by

Him.67

The sentence poreuqente" oun maqhteusate panta ta e;qnh (poreuthentes oun matheeteusate panta ta ethnē ), therefore means, going therefore make disciples of all nations. poreuqente" (poreuthentes) has been rendered by some English Bible versions such as the

King James Version and Revised Standard Version as ―go therefore and make disciples of all nations‖. This translation seems to portray poreuqente" (poreuthentes) as imperative, but it is not. Rather the word poreuqente" (poreuthentes) is a participle. Morphologically, poreuqente" (poreuthentes) is a verb participle, aorist passive deponent plural. The inflected verb as found in the text could be translated as ―having gone‖, but since the verb is a passive deponent and deponent verbs always are active in meaning and are translated with

―-ing‖ in the passive voice.

67 R.C.H. Lenski, The Eisenach Gospel Selections, Columbus: The Lutheran Book Concern, 1928, p. 577.

Hendriksen affirms that the literal translation of poreuqente" (poreuthentes) is having gone.68 Since the word is a deponent it could be translated as ―going‖. The word requires mobility, that is moving from a place to the other. One could ascribe missionary intention of the use of the word poreuqente" (poreuthentes). This continuous action relates to the previous missionary work by the disciples. In Matthew 10:5, 6, Jesus sends the twelve to go exclusively to the Jews whilst in this last commission, the missionary work should include

Gentiles or as Jesus says panta ta e;qnh ( panta ta ethnē ) all nations. Jesus therefore is not giving a new command but emphasising on the previous commission. Ylvisaker interpreting panta ta e;qnh ( panta ta ethnē ) all nations postulates that ―Jesus came to save all men, He bare the sins of all on the accursed tree, He atoned for all through His death, He would have all hear the Gospel, He desires that all men shall be His disciples, no one excepted‖.69 This indicates that the command to make disciples covers the entire human race and it necessitated total sacrifice of Jesus on the cross. In addition, there should be an opportunity for all nations to hear the Gospel, hence the need for all disciples of Jesus Christ and later brethren who would become disciples also to disciple others.

The use of oun (oun) therefore, has a peculiar force here; it draws a conclusion from the gift of all authority bestowed upon Christ; it puts all this power and authority behind the command to disciple the world. This oun (oun) therefore, shows how what otherwise would

70 be absolutely impossible, now becomes gloriously possible, yea, an assured reality. Lenski posits ―hitherto men were welcomed when they came to Israel, the people of God, now the people of God are to go to men everywhere‖.71 Lenski suggests that the people of God would

68 W. Hendriksen, New Testament Commentary: Exposition of the Gospel According to Matthew, Grand Rapids: Baker Book House, 1973, p.999. 69 J. Ylvisaker, The Gospels, Minneapolis: Augsburg Publishing House, 1932, p.781. 70 R.C.H. Lenski, The Eisenach Gospel Selections, Columbus: The Lutheran Book Concern, 1928, p.580. 71 Lenski, Eisenach Gospel Selections, 1928, p. 580

40 no longer wait for people to come from afar to accept their faith, the Christian community should rather leave their comfort zones or dwelling places and go to people everywhere to witness Christ to them and by so doing make them disciples.

The most compelling word in this text is maqhteusate (mathēteusate) translated as ―make disciples‖, an imperative. This translation is supported by Barnes who states that ―the word rendered teach here [in King James Version], is not one that is usually so translated in the

New Testament. This word [maqhteusate (mathēteusate)] properly means disciple, or

72 make disciples of, all nations‖. These words ―going‖, ―baptising‖ and ―teaching‖ are verbal participles setting the tone for how to carry out the command ―make disciples‖. This is affirmed by Lenski who posits that ―the heart of the commission is in the one word maqhteusate (mathēteusate). This imperative of course means ―to turn into disciples‖. The verb itself does not indicate how disciples are to be made; it designates only an activity that will result in disciples. It connotes results and not the methods nor ways‖.73 The assertion of

Lenski is contrary to some English versions such as King James Version and Revised

Standard Version that portray poreuqente" (poreuthentes) as imperative. One could therefore conclude that the main imperative or command stated by Jesus in Matthew 28:18-

20 is ―make disciples‖. The verb is plural hence followers of Jesus are to make disciples of as many people as possible. The disciples made would constitute the people of God oJ lao" tou qeou (ho laos tou theou). The people of God made up the ekklesia (church).

Part of verse 19 reads, baptivzonte" auvtouv" eiv" tov o;noma tou/v patrov" kaiv tou// uJiou kai tou/ a`giou pneumato" (baptizontes autous eis to onoma tou patros kai tou huiou kai

72 A. Barnes, Barnes’ Notes on the New Testament, Grand Rapids: Kregel Publications, 1962, p.145. 73 R. C. H. Lenski, The Interpretation of St. Matthew’s Gospel, Columbus: The Wartburg Press, 1943.

41 tou hagiou pneumatos) baptising them into the name of the Father and of the Son and of the

Holy Spirit. baptizonte" (baptizontes) is a verb participle, present active, nominative, masculine plural meaning baptising. A third participle is introduced in the pericope. The phrase is didaskonte" auvtou" threi/n panta o[sa evneteilamhn u`mi/n: (didaskontes autous teerein panta hosa eneteilameen humin;) teaching them to observe all that I commanded you. didaskonte" (didaskontes) is a verb participle, present active, nominative, masculine plural from the root didaskw (didaskō) meaning ―I teach‖, and ―I am teaching‖. The present nature of the verb indicates that the action is supposed to continue.

This tells us that teaching plays a cardinal role in discipleship making.

Lenski sees baptising and teaching as two important means of making disciples and identifies their arrangement as appears in the text as not accidental. He therefore seems to accept infant baptism since baptism could be performed before teaching is done. He therefore posits;

Two participles of means then state how all nations are to be made into disciples: by baptizing them and by teaching them. The order in which these two participles appear is not accidental. Jesus sees beyond the first missionary stage of the gospel work when adults must be taught before baptism can be administered to them; he sees his church being established among the nations and children thus entering it in infancy, and this by means of baptism.74

Teaching is holding discourse with others in order to instruct them. It is also a way of delivering educational discourses. This activity is meant to consolidate persons enlisted to keep or observe what Jesus has commanded and most of the teachings of Jesus are captured by the author of the Gospel of Matthew. In the context of making disciples, Jesus intends that teaching be used as a strategy or methodology. He sees teaching as the second means of making disciples to observe closely all things which Jesus committed to His disciples, to give further details about the counsel of God to their salvation. They are not to propound human

74 Lenski, The Interpretation of St. Matthew’s Gospel, p.1173.

42 philosophies, rather the Word of the Gospel, the inspired Word of God shall be the content of all preaching in the Church of Jesus Christ, no more, no less.75

The content of what is to be taught is what Jesus evneteilamhn (eneteilamēn) commanded them. The word evneteilamhn (eneteilamēn) is a verb indicative, aorist active, first person singular from the verb evntellomai (entellomai) meaning ―I command‖. The phrase could therefore be translated as teaching them to keep all that I commanded you. The translation ―I have commanded you‖ makes it perfect, but evneteilamhn (eneteilamēn) is aorist indicative active. Therefore the translation should read ―I commanded you‖. It means the commandment Jesus gave is in the past and as such the content should include pasa (pasa) everything Jesus taught. The content of what Jesus commanded the disciples to teach is captured by Matthew in the five fold discourses.

The last phrase of the pericope reads kai ivdou evgw meqV u`mw/n eivmi pasaj ta h`meraj e[wj th/j sunteleia" tou/ aivw/nojς (kai idou, egoo meth humoon eimi pasas tas heemeras heoos tees sunteleias tou aiō nos), the phrase is translated as ―and behold I am with you all the days till the end of the age‖. This is a promise of divine presence with the disciples as they fulfil the Great Commission in making disciples. Gibson sees Jesus as the great I AM. He goes ahead to posit that ―for what is this finished Gospel but the interpretation, full and clear at last, of that great Name of the old covenant, the name Jehovah: ―I AM,‖ ―I AM THAT I AM‖

(Exod. 3:14)? All of the Old Testament revelation is gathered up in this final utterance, ―I

AM—with you‖.76 For Gibson the covenant of the Old Testament is fully revealed in Christ hence the use of ―I AM‖ and agrees with Jesus‘ name Emmanuel. Three important activities

75 P. E. Kretzmann, Popular Commentary of the Bible, St. Louis: Concordia Publishing House, The New Testament, vol. 1, 1921, p.162. 76 J.M. Gibson, The Expositor’s Bible: the Gospel of St. Matthew, London: A.C. Armstrong and Son, 1903, p. 450.

43 have been identified in making disciples, they are ―going‖, ―baptising‖ and ―teaching‖. In effect we make disciples by teaching them all the truth of God‘s Word. As believers in Christ carry out the Great Commission, Jesus would be with them with His strengthening and protecting presence until He comes visibly again on the last day.

2.7 Three main divisions of Matthew 28:18-20

The pericope chosen is the concluding part of the Gospel of Matthew. It could be divided into three, namely; authority of Jesus, command of Jesus, and divine presence. Some scholars see this pericope to contain the past, present and future tenses. At the verse 18 of the pericope, the message of Jesus Christ connotes a complete action, ―all authority in heaven and on earth has been given unto me‖. It tells us that the authority is not yet to be given, but rather it is already given. The verse 19 which carries the command ―make disciples‖ is stated in simple present tense. It indicates that the action should continue at all time and in all places. The last part of verse 20 indicates future action of Jesus Christ with his disciples, ―behold I am with you till the end of the age‖. This confirms Jesus‘ name as Emmanuel (God with us).

a. Authority of Jesus (Matthew 28:18)

The New Testament word authority is evxousia, (exousia) in Greek, meaning rightful, actual and unimpeded power to act, or to possess, control, use or dispose of, something or somebody. The word evxousia (exousia) may be used with the stress on either the rightfulness of power really held, or the reality of power rightfully possessed. Some scholars translate evxousia (exousia) as power. Power is dunamiς (dunamis) in Greek which refers to physical power whilst evxousia (exousia) as lawful power, has a theological significance. It is believed to be the only rightful power within creation, ultimately, the Creator‘s. Authority

44 possessed by men is delegated to them by God, to whom they must answer for the way they use it. Since all authority comes from God, submission to authority in all realms of life is a religious duty, and part of service to God.77

Matthew tells us that the source of the authority of Jesus is from God the Father. This is affirmed by Raymond et el that the phrase all authority in heaven and on earth has been given unto me connotes past tense and as a theological passive, it is God who has bestowed divine authority on Jesus as Son of Man. This authority is that of the kingdom of God‖.78 The word pasa (pasa) meaning all indicates the extent of the authority of Jesus; it tells us that the authority is unlimited. The authority of Jesus Christ is both personal and official, for Jesus is both the Son of God and Son of man. The authority of Jesus is real because it was delegated to him by God. His authority is that of a divine Messiah: of a God-man, doing his Father‘s will in the double capacity first as human-servant, and second as divine Son, co-creator and sharer in all the Father‘s works (John 5:19ff.).

The authority of Jesus manifested during his ministry in various ways, such as in the finality and independence of his teaching as found in Matt. 7:28-29 ―and when Jesus finished these sayings, the crowds were astonished at his teaching, for he taught them as one who had authority, and not as their scribes‖. This statement was made by Matthew after the teaching of Jesus popularly known as ―the Sermon on the Mount‖. Matthew is reported to have written a similar or identical statement five times each following a collection of the sayings of Jesus

(7:28; 11:1; 13:53; 19:1; 26:1). It is stated that the crowds of people who followed Jesus and listened to the Sermon were amazed at his teaching. The Greek word exeplhssonto

(exeplēssonto) literally means overwhelmed. It suggests a strong, sudden sense of being

77D. R. W. Wood, New Bible Dictionary. InterVarsity Press, 1996, p. 105 78 Raymond et al. The New Jerome Biblical Commentary. New Jersey: Prentice Hall, Inc, 2011. p.674.

45 astonished. Matthew used exeplhssonto (exeplēssonto) four times (7:28; 13:54; 19:25;

22:23). Jesus had just demonstrated the inadequacies of the religious system of the Pharisees.

The authority of Jesus is what amazed them, for he taught as a spokesman from God—not as the teachers of his time who were simply reflecting the authority of the Law. The contrast between Jesus and the religious leaders was most pronounced.79

The Gospel of Matthew records that there is a recognition of the authority of Jesus by the centurion in Matt 8:5-13. It was at the instance of seeking healing of his servant. The centurion sent a message back to Jesus to speak without coming to him since Jesus has authority to heal his servant even from afar. This is affirmed by Alter and Kermode, they posit ―this understanding arises from confidence in the authority of Jesus, which is faith […] the story of the centurion explains that authority is nevertheless relevant to Gentiles as well as to Jews‖.80 In addition, the healing of the paralytic in Matt 9:2-8 demonstrates the authority of Jesus. Jesus pronounced the forgiveness of the paralytic which met disapproval of the

Jews. The reply of Jesus is found in verse 5-6, ―for which is easier, to say, your sins are forgiven, or to say rise and walk? But that you may know that the Son of man has authority on earth to forgive sins- and then said to the paralytic- Rise, take up your bed and go home‖(RSV). The authority of Jesus at this point clearly reveals that he could forgive the sins of humanity should anyone come to him in faith.

Looking at the entire Gospel of Matthew it could be deduced that the author stresses the authority of Jesus Christ. There was authority to His teaching (Matt. 7:29). He exercised authority in healing (Matt. 8:1–13), and even in forgiving sins (Matt. 9:6). He had authority over Satan, and He delegated that authority to His Apostles (Matt. 10:1). At the close of his

79Walvoord et al. An Exposition of the Scriptures. Wheaton, IL: Victor Books,1985, p. 236 80 R. Alter and F. Kermode (ed). The Literary Guide to the Bible. Harvard: University Press, 1999, p.392.

Gospel, Matthew made it clear that Jesus has ―all authority‖. It is worth noting that authority demands obedience. If we recognize Jesus‘ authority there is the need to obey Him without fear. No matter where He leads us, no matter what circumstances we face, He is in control.

By His death and resurrection, Jesus defeated all enemies and won for Himself all authority.

It is important to realize that Jesus delegates authority to the disciples giving them evxousi,a

(exousia) power against unclean spirits, to cast them out, and to heal all manner of sickness and all manner of diseases (Matt 10:1). After his resurrection, he declared that he had been given ‗all evxousia (exousia) power in heaven and on earth‘. The New Testament proclaims the exalted Jesus as ‗both Lord and Christ‘ (Acts 2:36) divine Ruler of all things, and

Saviour-King of his people.81

b. The Command of Jesus (Matthew 28:19-20a)

One of the purposes of authority is to perform certain function. Jesus declared that he has been given all authority. Based on the authority he commands his disciples to make disciples.

The main command is present imperative, ―make disciples of all nations‖, the tense is present, and therefore it has to be done continuously through baptism and teaching. This is affirmed by Stier et al ―to disciple connotes a much longer process. To disciple means to shape, fashion, mould, teach, coach, model, instruct, train, mentor, educate, [and to] transform‖.82 This tells us that making disciples encompasses a lot more activity in contrast to the King James translation of the word maqhteusate (matheteusate) as teach. Jesus requires his disciples to make disciples as they shape the lives of those they enlist, mould

(into Christ likeness), coach, model and instruct them to observe all that Christ had commanded. Another important word worth mentioning is mentoring. Mentoring could mean

81Wood, New Bible Dictionary, 1996, p. 106 82 Stier et al. His Kingdom Come. Seattle: YWAM Publishing, 2008. p.50

47 serving as a guide, counsellor, and teacher for another person, usually in an academic or occupational capacity. Disciples of Jesus even today are expected to be examples for others to follow. Not only that, but also, new believers should be counselled and taught to conform to Christ. In other words, taught to be more and more like Christ Jesus in thought, word and deeds.

The subject matter of their teaching as found in the Gospel of Matthew constitutes the five major discourses. Those who believe are to be baptised [in water] in the name of the Father and of the Son and of the Holy Spirit. When one is baptised he/she is associated with the person of Jesus Christ and with the Triune God. God is one and yet is three Persons, Father,

Son, and Holy Spirit. Those who respond to the word preached and believe are also to be taught the truth of Jesus, which he had specifically communicated to the Disciples. The commission of Jesus is applicable to all His followers. The command is ―make disciples,‖ which is accompanied by three participles in the Greek: ―going,‖ baptizing, and teaching.83

The three main participles of the Great Commission, namely; poreuqente" (poreuthentes)

―going‖ baptizonteς (baptizontes) baptizing, and didaskonteς (didaskontes) teaching point us to how the main command ―make disciples‖ is to be carried out.

One of the ways of making disciples is ―baptising‖. Water baptism for those who believe is implied here. This part could be looked at differently since Jesus used the verb ―to baptise‖ fifteen times in the gospels of which nine refer to suffering in general and his sacrificial death in particular. Three times Jesus used the verb to refer to water baptism and two times he used it to refer to Holy Spirit baptism. In the pericope baptising could mean water baptism or to

83Walvoord, et al. The Bible Knowledge Commentary, 1985, p. 293

48 saturate the world in the character and ways of God.84 The third participle ―teaching‖ is a way of transforming the world with the word of God through constant education or instruction so that believers get to know God in Christ Jesus better and also to make him better known.

Teaching is believed to be the foundation of Christian transformation.

c. Divine Presence (Matthew 28:20)

The work entrusted to the disciples is not an easy task, hence the need for support by the giver of the command himself. Verse 20 states the promise of Jesus to be with them till the end of the age ―I am with you always, to the close of the age‖ (RSV). This statement has futuristic connotation. It presupposes that He would be with the people as they take decisions, study, pray, preach, baptise, and teach. Matthew whose Jesus is the fulfilment of the Old

Testament, links the birth of Jesus Christ to the messianic prophecy by the Prophet Isaiah who named Jesus Emmanuel which means that ―God with us‖. His presence would enable believers not to relent in making disciples of every individual, family, sphere of society, community, and people to experience the kingdom of God.

Divine presence could mean God‘s visible presence among his people, called by later rabbis the ―shekinah‖ glory. Shekinah is a Hebrew word meaning ―dwelling of God, employed to describe a visible manifestation of God‘s presence and glory. Spiritual presence of Jesus

Christ to his disciples is envisaged. God‘s presence is not physically visible, yet believers experience His presence in His nearness, love, righteousness and manifestations through the power of the Holy Spirit. The promise of Jesus to be with the disciples all the day till the end of the age could mean spiritual presence not physical. It is therefore believed that Jesus

84 Stier et al. His Kingdom Come. 2008, p.63

Christ, the Emmanuel, is still with his people. The promise of divine presence is considered as encouragement to the disciples.

2.8 Content of Discipleship

The pericope gives the command ―make disciples‖. One of the ways of making disciples is teaching. Teaching them to observe all that I have commanded you as found in Matthew

28:20 is seen by Brown as pastoral department of the Great Commission.85 The Gospel of

Matthew identifies content of disciple making that Jesus taught the disciples and urged them to teach the new disciples to observe what he commanded. The content is captured in the five main discourses which Jesus had with the disciples. The discourses end with this statement

―when Jesus had finished...‖ (Matthew 7:28; 11:1; 13:53; 19:1; 26:1). The content includes ethical teachings, teachings of the kingdom, life of the church and the judgement of God that await people who are disobedient.

2.9 Conclusion

The Gospel of Matthew has been identified as one of the key New Testament teaching manuals for the church. This perhaps accounts for the regular use of the Gospel of Matthew by the early church. in this Gospels, major teachings of Jesus have been identified. They are: the Sermon on the Mount, Instruction to the Twelve, Parables of the Kingdom, Instruction to the church and finally Warnings of final judgement.

The Gospel was relevant to the early church so it is today. Making disciples is seen as the main command given by Jesus according to the pericope. The command is a package and not a one step action, rather several activities are involved. Among them are the enlistments of

85 David Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments. Oak Harbor, WA : Logos Research Systems, Inc., 1997

50 members through preaching, consolidating them through baptising and teaching as well as sending them to also bear fruits by way of winning others for Christ. The exegesis on

Matthew 28:18-20 has shown clearly that the main command is make disciples. These words;

―going‖, ―baptising‖, and ―teaching‖ are participles which imply on-going activity. These participles explain how the commandment is to be carried out. The content of material expected to be used by the disciples have been identified. The content includes ethical instructions, teachings of the kingdom of God, instructions to the church and warnings of judgement that await disobedience. Three main divisions of the pericope have been identified. They are the authority of Jesus, the command of Jesus and His divine presence. In addition, some theological issues emerging out of the pericope such as missions, ecclesiology and the doctrine of Trinity have been discussed. The next chapter would deal with the

Methodist Class System. It would include history, meaning and leadership of the Class

System as well as the purpose and benefits.

CHAPTER THREE

HISTORY, DEVELOPMENT AND PRACTICE OF THE METHODIST CLASS SYSTEM

3.1 Introduction

In the previous chapters, we discussed the message of Matthew as well as the concept of discipleship in chapter 28:18-20. It was affirmed that ―make disciples‖ is the main command identified in the pericope. It was also noted that words such as ―going‖, ―baptising‖ and

―teaching‖ are participles. The authority of Jesus, his command and divine presence for the disciples as they make disciples were also discussed. This chapter focuses on the historical development of the Methodist Class System. It also discusses the meaning, membership and leadership of the Class System. In addition, the conduct and benefits of the Class System engages our attention.

3.2 Brief History of the Class System

The Methodist Church has a rich history in relation to the Class System. John Wesley who is credited to be the founder of the Methodist Church and his brother Charles Wesley had no intention of establishing a Church; they rather wanted to revive their mother church, specifically the Church of England which had virtually become the church of the state.

Aboagye-Mensah says they wanted to be ecclesiola in ecclesia, so that the Church of

England might be revived.86 The Greek word ekklhsia (ekklēsia) according to Arndt and

Gingrich is a congregation of Israelites especially when gathered for religious purposes.

Secondly, the word could mean the church or congregation as the totality of Christians living in one place.87 The revived small group which Aboagye-Mensah calls it the ekklhsiola

(ekklēsiola) was expected to be a part of the larger congregation the ekklhsia (ekklēsia).

86 Aboagye-Mensah, John Wesley and the Methodist, 2005, p.93 87 Arndt and Gingrich (ed), A Greek-English Lexicon of the New Testament. Chicago: The University of Chicago Press, 1979, p.240

Eventually the Wesleyan group separated from the Church of England and became a new church known as the Methodist.

The Wesleyan Revival began in 1739. A lot of converts were made. The converts were not accepted in the Church of England. They then came to Wesley for guidance and counselling to keep their newly found faith to the end. Wesley positively responded to their suggestion.

He remarks:

That we might have more time for this work, I appointed a day when they might come together, and from henceforth they did meet every week, namely on Thursday in the evening. To these, and as many more as desired to join with them I gave those advices from time to time, which I judged most needful for them, and we also conducted our advances from time to time, which I judged most needful for them, and we also conducted our meeting with prayer suitable to then several necessities. This was the rise of the united society, first in London and in other places.88 It became necessary to ensure that members kept their new found faith. This need also revealed that because the united societies were large groupings, it was almost impossible to exercise proper or adequate supervision and evaluation of members on their spiritual growth more effectively. This problem was solved on Monday February 15, 1742. This attestation is given by Wesley‘s Journal on Monday February 15 [1742] many met together to consult on a proper method for discharging the public debt; and it was at length agreed: i. That every member of the society, who was able, should contribute a penny a week. ii. That the whole society should be divided into little companies or classes about twelve in each class. iii. That one person in each class should receive the contribution of the rest, and bring it into the Stewards, weekly.89

The Society at Bristol met to discuss how money could be raised to pay their debt. They had borrowed money to renovate the meeting place. Aboagye-Mensah affirms the meeting at

Bristol as the foundation of Class System which has become a permanent feature of

Methodist Church. He states:

The idea of dividing the Methodist Societies into smaller groups termed Classes began in Bristol when John Wesley and some of his Methodist friends had met to discuss how they would pay the debts they owed in that city. As they were discussing the issue one of them came up with the idea that they should

88 Notes on Local Preachers Examination Syllabus, 134 89 J. Wesley, The Heart of Wesley’s Journal. Michigan: Kregel Publications, 1989, p 84

make every member of the Bristol Society pay a penny a week till they finish paying the debts. But another pointed out that many of them were poor and could not afford to do it. Then the man who came up with the idea suggested that they give him eleven of the poorest in the society, and those who could not pay he would make up for them. He appealed to the others present to do the same, which they did.90

At the meeting, John Wesley put the question to solicit their view on how to resolve the financial problem confronting them; ―how shall we pay off a debt upon the preacher‘s house?‖ The response in resolving the financial challenge of the members was by one captain

Foy, a sailor who answered in the form of suggestion, ―let everyone in the society give a penny a week and it will be done‖.91 When his attention was drawn to some members‘ inability to pay a penny in a week, he again said ―True, then put eleven to me. Let each one of these pay whatever they can weekly and I will supply what is wanting‖.92

The suggestion of Foy was accepted and agreed upon, so they divided the society into smaller groups of about twelve in each group with one of them serving as the leader. This began the

Class Meeting which has become a permanent feature of Methodist Church. The fellowship became stronger, as a result of the smaller groupings they were able to watch over one another in love, encouraging each other to grow in grace and they were able to strengthen each other as the group progressed.

The Methodist Church came to the then Gold Coast, present day Ghana through a similar small group who made the request for Bibles through a Sea Captain by name Captain Potter.

He is said to have reported in Bristol, in his home church ―the story of the group of young men at Cape Coast who were already united in seeking the way of salvation‖.93 He promised taking up the expenditure of the missionary for about three to four months. The group in

Gold Coast was known as Bible Band, also called ―The Meeting‖. Notable among the Band

90 Aboagye-Mensah, John Wesley and the Early Local Preachers, 1998, p.2 91 Methodist Local Preachers‘ Syllabus, p.136 92 Syllabus, p.136 93 F. L. Bartels, The Roots of Ghana Methodism. London: Cambridge University Press, 1965, p.11

54 were William de Graft and George Blankson. This request brought the first Methodist

Missionary Joseph Dunwell to the Gold Coast on 1st January 1835. The presence of this missionary began the Methodist Church Ghana. Kpobi affirms this and postulates:

In 1834, the Methodist Conference in Britain endorsed the selection of Joseph Dunwell who was then 27 years old, as missionary to Cape Coast to give guidance and leadership to the Bible Band there. Dunwell arrived at Cape Coast on 1st Jan. 1835 full of zeal and courage, but without much life experience and theological training. One week later he formed the first Methodist Class in Ghana made up of 12 members from the SPCK in Cape Coast. The Class Meetings became a daily event occurring at the same time every evening where the Bible would be read in English and explained in Fanti.94

Kpobi clearly identifies Joseph Dunwell as the person sent to the Gold Coast presently called

Ghana by the British Conference of the Methodist Church. Despite Dunwell‘s inexperience in life as well as having less theological training, he continued Class Meetings which was the practice of the British Conference. The Church he started in Ghana has grown with it. The establishment of most of the churches in Effiduase Diocese such as Effiduase Wesley Society and Achinakrom Wesley Society were started by few brethren who met for worship, Bible study and prayers which eventually grew in numbers. Achinakrom Society has been identified as the oldest society in the Diocese and was started by two brothers who were working as Rubber Juice Tappers at Debiso in Sefwi District. They became converted into the Christian religion and returned home with their new found faith. They begun to make new converts and met as a small group; they became affiliated to Wesley Methodist Church at

Adum in Kumasi and attended church service there despite the distance of fourteen miles away, and this kick started Achinakrom Methodist Church.95 In the case of Effiduase Wesley

Society one Peter Asun-Esumang a storekeeper of Swanzy Company stationed at Effiduase negotiated with Rev. J. A. Asan of Kumasi Wesley Methodist to start with small group meetings and the Church was established on 17th January, 1917. It presupposes that most

94 D.N.A. Kpobi, Mission in Ghana. Accra: Asempa Publishers, 2008, p.86-87. 95 Achinakrom Souvenir Programme, Centenary Anniversary 1902-2002, held from 5th -11th August, 2002.

55 places that the Methodist Church has been established begun through Class Meetings. It is affirmed by Bloom that:

Anyone living in New York in the late 1700s with an interest in joining John Street Methodist Episcopal Church was required to attend a weekly class meeting. After six months of learning about Christian doctrine from class leaders, hearing the testimonies of regular members and making their own professions of faith, those who had been ―admitted on trial‖ might be recommended for full membership or continued as probationary members.96

It means Class Meetings were mandatory for all members. It was however anticipated that new entrants would profess Christian faith and might have gone through six months preparation before such members are recommended to be full members.

3.3 The Meaning of the Class System

The word ―class‖ could be explained as a group, set, or kind sharing common attributes.

Merriam defines class as ―a unit or a subunit of a larger whole made up of members sharing one or more characteristics‖.97 Class from the point of view of Methodist Church means few

Christians who meet together to share spiritual experiences such as the study of the word of

God and sharing of testimonies as well as praying for one another. According to the

Methodist Constitution and Standing Orders, Class is ‗a gathering together of a little company of Christians in which they share their spiritual experiences and try to help one another‘98. Bratcher posits that a society is divided into smaller companies called classes. He describes society as ―a company of men having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation‖.99 The word

―society‖ in the Methodist Church is a local congregation. The membership of the

96 L. Bloom, Class Meetings, a part of Methodist History, have relevance today, www.Class Meeting Net, Nov 1, 2004, accessed Oct. 12 2012. 97Merriam, Merriam-Webster's Collegiate Thesaurus. Springfield: Merriam-Webster, 1988. 98 The Methodist Class Book, p.1 99 D. Bratcher, The General Rules of the Methodist Class Meetings, www.\Class Meeting Net\.mht, accessed Nov.15, 2012.

56 congregation is divided into about twelve to twenty-five members and the smaller units are known as ―classes‖.

The Wesleyans define Class System as a fellowship – that is a gathering of a little company of Christians in which they share their spiritual experiences and try to help one another.100

Class System could be defined as the entire smaller units of the Church that meet to share their spiritual experiences. It is a smaller unit because the congregation is divided into smaller sizes of twelve up to twenty five in each group for which it enables the individuals both the shy looking ones and the others to make their contributions during meetings. In a nutshell, these groups known as the classes together form the whole church.

The entire membership of the Methodist Church is divided into smaller groups, they meet to study the Word of God and pray together. It is then that people pay their tithe and other financial contributions agreed upon by the Church. The meeting of the smaller group is called

‗Class Meeting‘. The local congregation is known as ‗Society‘ within which the classes are found. According to the Methodist Constitution ―A Society Class shall normally be sufficiently small to encourage personal sharing of experiences; but where a Society Class is necessarily large, or it appears otherwise expedient, an Assistant Leader may be appointed to help the Leader in his/her duties‖.101 The aforementioned confirms the smaller nature in which the class is expected to be. This among other things encourages personal sharing of experiences in the form of testimonies and prayer.

100 The Methodist Class Book, p.1 101 The Methodist Church Ghana, The Constitution and Standing Orders. Accra: MCG, 2000, p. 91

3.4 Membership of the Class System

Members of the Class are also members of the Methodist Church. The only qualification for membership of the Methodist Church or class is personal desire. ―All persons are welcome into the membership of the Methodist Church Ghana, who sincerely desire to be saved from their sins through faith in the Lord Jesus Christ, and evidence the same in life and conduct, and who seek to have fellowship with Christ Himself and His people and take up the duties and privileges of membership‖.102 This is affirmed by Bratcher who says ―there is only one condition required of those who desire admission into these societies: a desire to flee from the wrath to come, and to be saved from their sins. It is therefore expected of all who continue therein that they should continue to evidence their desire of salvation‖.103 It means the

Church‘s doors are opened to all who have a saving desire from their sins and have demonstrated faith in Jesus Christ. The life and conduct of such persons conform to Jesus

Christ. When they seek to have fellowship with Christ and the Church they are expected to undertake the duties and privileges of members as enshrined in the Church‘s Constitution and

Standing Orders (S.O 709).

Membership of the Church is not limited to a certain group of persons; those with sincere faith in Christ are admitted into the church, and such persons are given classes. The understanding is that all members of the Church are also members of the Class. The

Methodist Constitution states that ―all members of the Church shall have their names entered into a class book, and shall be placed under the care of class leaders‖.104 The Constitution asserts that ―the weekly class meeting has from the beginning proved to be most effective means of maintaining among Methodists true fellowship in Christian experience‖.105 The

102 MCG, The Constitution and Standing Orders, 2000 p.13 103Bratcher, The General Rules of the Methodist Class Meetings,2012 104 The Methodist Church Ghana, the Constitution and Standing Orders. Accra: MCG, 2000, p.13 105MCG, The Constitution and Standing Orders, 2000, p.13

58 point is that members are maintained through the establishment of the Class System since it creates fellowship among members. The classes meet weekly and through the Class Meetings according to the Constitution, true Christian fellowship is experienced.

There are two main categories of members in the Church. One group is known as junior members; they are those who have been baptised but not confirmed. The other group are the full members, the baptised and confirmed group. Apart from the aforementioned, there are other categories of members, such as members on trial; adherents who baptised or not, are attached to a society and seek the fellowship and nurture of the church but are unable to accept for some reason, the full discipline of membership.106 It means such persons for one reason or another are unable to adhere to all the practices and beliefs of the Church. Another group is also known as the catechumen. They are persons described as inquirers including those from Islam, or other faiths. They may be given some form of public recognition on being so enrolled and have their names entered into the class book. In simple terms, all those who have their names entered into the class books are members of the Class and consequently the Methodist Church Ghana.

3.5 The Leadership of the Class System

Leadership is defined as ―a social influence process in which the leader seeks the voluntary participation of subordinates in an effort to reach organizational goals‖.107 Leadership clearly entails more than exerting power and exercising authority and is exhibited on different levels.

At the individual level, for example, leadership involves mentoring, coaching, inspiring, and motivating. Leaders build teams, create cohesion, and resolve conflicts at the group level.

The leaders of the Class System are expected to mentor, coach, inspire, and motivate the

106 MCG, The Constitution and Standing Orders, 2000, p.86 107 W. Callarman. Cornerstone Course,3rd edition, New York: McGraw-Hill Primls Custom Publishing, 2000,p.118

59 members to study the word of God and to become mature in order to worship the proper and accepted way. Bratcher identifies few things expected of Class Leaders. For him, Class

Leaders are to see each person in his class once a week at least, in order: to inquire how their souls prosper, to advise, reprove, comfort or exhort, as occasion may require and to receive what they are willing to give toward the relief of the preachers, church, and poor. Secondly,

Class Leaders are to meet the Minister and the Stewards of the society once a week, in order, to inform the minister of any that are sick, or of any that walk disorderly and will not be reproved; to pay to the stewards what they have received of their several classes in the week preceding.108

The leaders are not expected to lord it over the members, rather they have to serve them. In other words, leaders are to be servants, hence servant-leadership. Great leaders are servants, putting the needs of others as their first priority just as Jesus Christ served the disciples by washing their feet. ―Servant-leadership is a lifestyle of increased service to others rather than to oneself. Leadership derives naturally from a commitment to service‖.109 It means that those who are willing to serve are naturally appointed as leaders. This pre-requisite applies both in the church or any organization. Niboi says ―the world system of leadership is very different from leadership in God‘s kingdom. Worldly leaders are often selfish and arrogant as they push their way to the top, but among Christians, the leader is to be the one who serves‖.110 It is important to know that a servant-leader seeks the welfare of those he leads by helping them to grow and this is what satisfies him. Anything assigned to him is received with willingness on his part. Furthermore, he is consciously aware of being answerable to the flock and serves

108 Bratcher, The General Rules of the Methodist Class Meeting, 2012 109 Callarman, Cornerstone Course, p. 140 110 B.E. Niboi, Practical Leadership Skills for Christian Ministry. Accra: Challenge Enterprise of Ghana,2004, p.84

60 with diligence and humility. In addition, he listens to those under him and delegates some amount of authority for team work to be enhanced.

Sanders defines leadership as the ability of one person to influence others; the capacity and will to rally men and women to a common purpose, and the character which inspires confidence.111 The leader is expected to gather to himself certain persons to undertake specific tasks; usually, such persons perhaps might not have the courage to do what is intended, the leader however is able to motivate them to do what is assigned in confidence. In the case of the Class System, the leader is expected to motivate members to grow to become matured Christians.

There are a lot of personalities who have discussed the concept of leadership. Among such persons is Niboi who defines leadership as ―the ability to influence others to work towards a common goal through common action. It is the quality of behaviour of the individual whereby he guides others to produce their best to achieve aims through organised effort‖.112

A class leader should be able to influence others to work through the study of the word of

God and pray for them also to respond by contributing financially toward the cause of the church. This is done through guidance so that the aims and aspirations of the church are achieved through their collaborative effort.

Every Class is expected to have at least a leader who oversees the affairs of the class. The eligibility of a leader is enshrined in the Church‘s Constitution as follows:

no person shall be eligible for appointment as a leader unless he or she has been Full Member or not less than three years and if married has complied with the requirements,‘ that says ‗all Catechists, Local Preachers, Leaders and Stewards shall, if and when they marry, do so in Church or seek blessing of the marriage in church shortly afterwards. When such blessing is for any valid reason impossible,

111 J.O. Sanders, Spiritual Leadership. London: Lakeland Marshall Morgan & Scott, 1976, p.19. 112Niboi, Practical Leadership Skills for Christian Ministry, 2004,p. 6

the office bearer shall be required to affirm before the local preachers‘ meeting or leaders‘ meeting his/her acceptance of the Christian law of marriage for himself/herself. Those who are after due warning be excluded from office.113

Full Members are those who have been baptised and confirmed, and are not in any way under the church‘s discipline, such members might have made personal faith and commitment to

Christ.

The appointment of class leaders is done through Leaders Meeting. The Minister in charge of the Society nominates leaders for appointment by the leaders meeting. When the Leaders‘

Meeting approves such appointments, nominees then become Class Leaders. The leaders are expected to lead members of the Class to study the Word of God, if he cannot read, it will be difficult to do the task assigned to him, in view of that the Constitution states that ―No one shall be appointed a leader for the first time unless he/she is able to read the Bible‖.114 Ability to read is one of the criteria for the appointment of Class Leaders.

It is important to note that, the Minister may not just nominate someone to be appointed as class leader through Leaders‘ Meeting without observing certain qualities inherent in the person. One of such qualities is discipline, without it the other gifts, however great, will never realise their highest possibilities. Sanders describes qualities of a good leader and asserts:

A leader is a person who has first submitted willingly and learned to obey a discipline imposed from without, but who then imposes on himself a much more rigorous discipline from within, those who rebel against authority and scorn self-discipline seldom qualify for leadership of a high order. They shirk the rigors and sacrifices it demands and reject the divine disciplines that are involved.115

Sanders is of the view that a leader must be a person who willingly submits to the disciplines of an organisation, that person is self-disciplined and has the desire to sacrifice his whole life

113 MCG, The Constitution and Standing Orders, 2000. p.94 114 MCG, The Constitution and Standing Orders, 2000, p. 91 115 Sanders, Spiritual Leadership, 1976, p.44

62 in obedience to the authority and does not rise up against authority. Maxwell also defines leadership as ―the choice of achieving what you really want by doing things you don‘t really want to do. After successfully doing this for some time, discipline becomes the choice of achieving what you really want by doing things you now want to do‖.116 He believes one can become disciplined and enjoy it after years of practising it.

Furthermore, the Class Leader is expected to be a person of integrity. Merriam defines integrity as ―the quality or state of being complete or undivided‖.117 A person with integrity does not have divided loyalties, nor is he or she merely pretending. People with integrity are

‗whole‘ people; they can be identified by their single-mindedness. People with integrity have nothing to hide and nothing to fear. Their lives are open books and have established a system of values against which all of life is judged.118 The Church needs such persons who are sincere, whose lives can be read with positivity, very loyal to God and to his church. Such persons are always committed to their calling. This is an important quality a Class leader is expected to exhibit. He/she must be truthful, faithful, reliable, dependable and honest. He is entrusted with the collection of some monies from members. In view of that dependability and truthfulness are required.

One of the qualities of a leader that cannot be overemphasized is commitment. It means one deciding to give his/her whole life to serve Christ. The person entrusts his/her whole life, being, and possessions into Christ‘s hands. He lays himself/herself upon Jesus‘ keeping, confiding in him about daily necessities and acknowledging him in all the ways of life.119 The person follows Christ in every area and in every detail of life, seeking his instructions and

116 J.C. Maxwell, Developing the Leader Within You. New York: Thomas Nelson, Inc., Publishing, 1993, p.161 117Merriam, Merriam-Webster's Collegiate Thesaurus. Springfield: Merriam-Webster, 1996. 118 Maxwell, Developing the Leader Within You, 1993, p.36 119 Leadership Ministries worldwide, What the Bible Says to the Minister. USA:LMW, 1991, p.234

63 leaving his welfare up to him. The Class leader must be seen to possess this quality before appointment is given.

A leader of a Class is responsible for sharing with the minister the spiritual and pastoral oversight of a Christian community. He or she is to meet the class weekly and to visit those who are sick or in trouble. The constitution also gives the leaders responsibility to receive any payment authorised for the support of the Church and to pay them promptly to the

―society steward‖ or other authorised person.

The class leaders mark the attendance of the members in the class books at weekly meetings.

This helps leaders to visit non-regular attendant members. The duties of the class leaders are not without limitation, including the writing of names in the class book. It is stated that; ―no leader shall have power to insert any name in a class book or remove any name from a class book, but he/she may bring before the Leaders‘ Meeting the names of any who desire to become church members‖.120 This is meant to prevent abuse since the class book determines who is a member, in order not to give membership right to anybody. Names that appear in the class book must not be secret, rather they must be known by at least the leadership of the church.

3.6 Religio-Economic purposes of the Class System

Religiously, the Class System came as a result of a revival that brought many believers together for the purpose of receiving guidance and counselling to keep them in the faith.

They met to read Biblical passages to edify themselves and they never left the place without prayer. Aboagye-Mensah posits that ―a strong Christian fellowship was formed because of

120 MCG, The Constitution and Standing Orders, 2000, p.91

64 their meeting together. It enabled them to watch over one another in love; to encourage one another to grow in grace; to advise and exhort one another from time to time; and to pray with and for one another‖.121 The Class System has the benefits including fellowshipping among members as well as exhibiting love to each other; encouragement for each to grow in the grace of God, prayer for themselves and exhorting each other.

One important thing that the Class System seeks to achieve according to Aboagye Mensah is

―offering pastoral care to all those who were determined to remain committed to Christ. They were exhorted, comforted, or reproved by their leaders who had to visit them in their homes or at their work places, at least once a week‖.122 Pastoral care in the church is very important.

In view of that it is expected to function prominently in the Class Meetings. It does comfort people who are in distress as well as reprimand members whose behaviour does not conform to the acceptable moral standard of the Society. The Class Leader is to visit the homes of the members and work places. Watson in his affirming postulates:

The basic duty of the class leader was to convene the meeting on a weekly basis and inquire about the spiritual state of each member. They would visit members in their home or workplace if they did not attend class that week without a prior reason. The class leader would also be required to meet once a week with a minister from the Society in order to give an account of the financial donations and the general welfare of the members.123

Watsons outlines duties of Class Leaders, among other things as weekly meeting of members, visitation of members at home and work place, meeting the minister to account for his/her financial stewardship as well as the welfare of the members.

Economically, the class system was started when the Bristol society met to discuss how they could pay a debt they owed. They divided the membership into groups. The small group facilitated the collection of money. It is important to note that ‗the collection of weekly dues

121 R.Aboagye-Mensah, John Wesley and the Methodist, 2005, p. 97 122 Aboagye-Mensah, John Wesley and the Methodist, 2005, p.100. 123 D.L. Watson, The Early Methodist Class Meeting. Eugene Oregon: Wipf & Stock, 1985, p.98

65 featured prominently in their meeting. They raised a substantial amount to settle the debt.124

The Church‘s Constitution admonishes members to contribute financially to support her activities. It states that:

Full Members shall be required to pay Church Dues annually as shall be determined from time to time, except when in individual cases the Leader‘s Meeting shall be satisfied that the stipulated amount is beyond their means. Members whose dues fall into arrears for more than four quarters for no good reason shall be regarded as excluding themselves from Church Membership, but before their names are removed from the church roll they shall be considered by Leaders‘ Meeting.125

The Class System was instituted initially to raise funds to pay off the society‘s debt. The system has provided opportunity for people to study the word of God, pray and know themselves as well as making financial contributions to support the Church in a more comfortable manner.

3.7 The Benefits of the Class System

The Class System which is regarded as a major component of the church‘s activities has something good to offer the church. The Class System promotes teaching and learning of the word of God, which helps members to acquire knowledge about God. In other words, the faith of members is enhanced through the study of the word of God. When one studies the word, one gains spiritual nourishment. The Book of Deuteronomy urges the Israelites to pass on the commands of God to their younger ones:

Fix these words of mine in your hearts and minds, tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up. Write them on the doorframes of your houses and on your gates, so that your day and the days of your children may be many in the land that the Lord swore to give your forefathers, as many as the days that the heavens are above the earth (Deut.11:18-21 RSV)

The word of God becomes a guide to all those who study or hear it. Scripture is very useful, hence the command of God to study it. John Stott in his contribution to the usefulness of

Scripture states:

124 Aboagye-Mensah, John Wesley and the Methodist, 2005, p.100. 125 MCG, The Constitution and Standing Orders. Accra, 2000, p.109

It is able to do more than instruct us for salvation …the Bible has an essential part to play in our growth into maturity in Christ. Thank God for the Bible, God has not left us to grope our way in the darkness; he has given us a light to show us the path. He has not abandoned us to flounder in heavy seas; scripture is a rock on which we may stand. Our resolve should be to study it, believe it and obey it.126

The position of Stott which I share is that Scripture is a light which shines on our path so that

Christians would not walk in darkness and wallow in ignorance and sin. It does guide

Christians into maturity in Christ and also keeps them from falling from the grace of God.

Submission to the authority of Scripture is the way of mature disciples. The Class System is meant to prepare Christians to mature. Mature Christians exemplify a many-faceted lifestyle; it includes ―worship, faith obedience and hope. Every Christian is called to worship God, to trust and obey him, and to look with confident hope towards the future. Yet each of these attributes is a response to revelation, and is seriously impaired without a reliable, objective revelation of God‖.127

The Class System also enhances fellowship of members. Stott is of the view that God has given us to each other in His family ―so we need to be humble enough to talk to others including parents, in order to seek their counsel, for wisdom is found in those who take advice‖.128 The fact is that within the fellowship good counsel could be sought; the Class might be a mixture of professionals who could be of help to each other. The Class System makes it easier for members to know themselves, and also to relate to each other more closely and freely.

Warren says ―you are called to belong, not just believe. Even in the perfect, sinless environment of Eden, ‗God said, it not good for man to be alone‘ we are created for community, fashioned for fellowship, and formed for a family, and none of us can fulfil

126 J. Stott, The Contemporary Christian, Leicester: Inter-Varsity Press, 2004, p.170 127 Stott, The Contemporary Christian, 2004, p.174 128 Stott, The Contemporary Christian, 2004, p.131

God‘s purposes by ourselves‖.129 Christian fellowship is being called upon by Warren using creation story to justify it. For him when God created the first person He deems is fit to create a second person for companionship. Solitary Christian lifestyle is discouraged. Stott in reference to Stephen Neill in his book ‗Christian Faith Today expressed this:

Within the fellowship of those who are bound together by personal loyalty to Jesus Christ, the relationship of love reaches an intimacy and intensity unknown elsewhere. Friendship between the friends of Jesus of Nazareth is unlike any other friendship. This ought to be normal experience within the Christian community… that in existing Christian congregations it is so rare a measure of the failure of the church as a whole to live up to the purpose of its founder for it. Where it is experienced, especially across the barriers of race, nationality and language, it is one of the most convicting evidences of the continuing activity of Jesus among men.130

The whole counsel of God is uncovered at the class meeting and therefore the system promotes good and practical Christian living. It helps people to be able to relate to one another, therefore, good neighbourliness is enhanced. Respect for human dignity and helping others in times of troubles are acquired. Bloom affirms this and postulates that ―the more intimate setting of the class meeting also provides an opportunity for closer relationships to form and allows members to agree to disagree. By praying together, and talking together and talking about personal experiences, you tend to bond with those people‖.131 The Class System provides opportunity for interpersonal relationship between members through these means: they are able to pray together, converse among themselves and share personal experiences.

Another important benefit that we derive from the Class System is the appointment of more leaders. The Class is not expected to be large. As the number increases more Classes are created. Each Class is expected to have at least a leader to lead. This is affirmed by Guptill who posits

―With [John Wesley] his societies growing quickly in London and Bristol, Wesley realised that he could not handle all the ministerial duties of this group by himself. He began to train and to develop lay leadership that would handle the band meetings, member visitation, and the finances. He saw how

129 R. Warren, The Purpose Driven Life. Michigan: Grand Rapids, 2002, p.148 130 J. Stott, The Contemporary Christian, p.237 131 Bloom, Class Meeting, a part of Methodist History, have relevance, 2004.

delegating certain tasks to worthy lay members was not only efficient, but also helped in the spiritual growth of the participating members‖.132

From the above, Guptill suggests that the establishment of the Class System affords the

Church‘s opportunity to train more new leaders. Since membership was growing there was the need for Wesley to delegate certain responsibilities such as visiting members in their homes and workshops as well as handling the collection of monies from members. There were efficient lay leaders who also helped the spiritual growth of the Church. Hardt is reported to have said testimonies of persons at Class Meetings contribute significantly to new members. For him Class Meetings were compulsory and strengthened their faith. A lot of members were developed to become leaders since the classes were many and could not be handled by a few; each class had a leader and sometimes an assistant leader. This also provided opportunity for members to mentor others. Hardt questioned why some Methodist churches have latched on to Class System since some nondenominational mega-churches are using small groups to strengthen their church programmes. 133 For him such an important reviving process should be far from being a historical object of the past. It can enhance existing church efforts at initiation and assimilation into the body of Christ.

People find it difficult to read the Scripture and pray in their various homes effectively or to do so regularly. The Class Meeting helps members, at least to pray and study the word of

God weekly, thereby making them grow spiritually. Some people in the country do not have formal education, and therefore could not read the Bible by themselves. If such persons are left to their fate, they would lose a lot of benefits that is supposed to be derived from personal

Bible reading and studies. The Class System therefore, provides opportunity for such persons also to be nourished by the word of God.

132 S.H. Guptill, The Methodist Class Meeting: Principles of Spiritual Formation and Application to Christian Discipleship, 2010. Retrieved Nov.15, 2012.

133 Bloom, Class Meeting, a part of Methodist History, have relevance today, 2004.

The Church‘s main source of revenue is what the members contribute, and it therefore makes it easier to collect monies from the members. It will be recalled that the Class System begun when there was urgent need of money to offset the debt they owned as a result of rent. Money was raised to pay the debt as members contributed through the Class Leaders. It is even practical today, where the Class serves as an avenue for collecting various payments from members for the furtherance of church projects. Visitations of members are improved. Since the membership is small, about twelve to twenty-five members, people get to know themselves and are able to visit each other especially when it is reported that one is indisposed. These are some of the many benefits the Church derives from the class system.

Bloom refers to Hardt in his book The Soul of Methodism when he states that: the revival of

Class Meetings could benefit current members hungering for more spirituality and prospective members wanting a better grounding in the Christian faith. He goes on to say that

―hearing the testimony of other class participants could help the seekers find clarity for their own faith journeys. Attendance at the weekly meetings, which usually lasted about an hour and a half, was mandatory‖.134

3.8 The Materials for the Class Meetings

The Class Meeting is basically a Bible study group; therefore the Bible is the main source material. On characteristics of Methodists is the use of hymns hence the hymn book becomes an important material at Class Meetings. The principal material being the Weekly Bible

Lessons is used. The Weekly Bible Lesson began as Bible Lesson Quarterly (BLQ). The

BLQ which used to treat lessons for three months was extended to cover six months. It has been structured in such a way that every week a relevant and related topic is treated. It

134 Bloom, Class Meeting, a part of Methodist History, have relevance, 2004

70 provides among other things, the exposition of the text from the Bible, a test yourself question and other discussion questions meant for the entire group to share and learn from.

Prior to the introduction of Weekly Bible Lessons (WBL), the class leaders were free to teach topics of their choice and others used Light for our Path. The production of WBL has brought uniformity of biblical teaching in the Class Meetings connexionally (nationwide). It was as a result of a recommendation made by the Board of Ministries (BOM) to the 35th

Annual Conference of the Methodist Church Ghana (MCG) held at Winneba in 1996. The recommendation was that ―A syllabus together with study materials is to be put in place for

Class leaders‖.135 The purpose among other things was to bring about uniformity in the conduct of the Class Meetings. The BOM presently called General Directorate for Ministries

(GDM) in 1997 reported to the Conference held in Cape Coast its preparedness to provide study materials for use by class leaders throughout the connexion. This assurance was realised in January 1998. At the 37th Annual Conference held in Sunyani, the BOM reported the production of three editions of Bible Lesson Quarterly now referred to as the Weekly

Bible Lessons. The report states:

Also in January, the Methodist Church Ghana Bible Lesson quarterly was introduced to the connexion. To date, 3 lessons quarterlies (January-March, April-June and July-September) have been distributed. It has been well received. 5000 copies were printed of the first quarterly, 8000 of the second and 10,000 of the most recent quarterly. We are most appreciative of the Kumasi District for the extra work involved in coordinating and distributing this publication. Copies of the fourth quarterly (October- December 1998) are scheduled to be available on or before September 15th, 1998. As stated above, these initial editions were received very well by both leaders and members of the Church.136

The production of WBL has continued to date and other versions such as Twi and Mfantse have been included to serve many readers. Again, BOM report to 38th Annual Conference held in Koforidua in 1999 indicates that the purpose upon which the WBL was produced has been achieved. The report states: ―the introduction of the use of the Bible Lesson Quarterly

135 The Methodist Church Ghana, 35th Conference agenda. Accra: MCG, 1997, p.BOM 54. 136 The Methodist Church Ghana, 35th Conference Agenda. Accra: MCG, 1998, p.BOM 74.

71 has brought about uniformity in Bible teaching at Class Meetings throughout the country‖.137

This means almost the entire Methodist Church Ghana goes through the same topic for the week. However, there could be different topics treated in few societies due to the organisation of some special programmes, especially during annual harvest thanksgiving, the society might want to treat certain topics that relate to Christian giving or Christian stewardship. The

Weekly Bible Lessons has been found to be very useful for the church since writers include stories that relate the topics to real human situations. This is affirmed by Peal Paintsil in her unpublished work ―The Impact of the Weekly Bible Lessons on the Spiritual Growth of the

Methodist Church Ghana‖ when she states that 73.6% that is 279 out of 372 of her respondents, said the Weekly Bible Lessons was the main study material used for their Class

Meetings apart from the Holy Bible.138 Preliminary investigations in Effiduase Diocese support the assertion that almost all societies make use of the WBL in the Diocese.

3.9 Conducting a Class Meeting

The leader of a class becomes the moderator who is expected to be at the meeting place before the time. If the meeting is supposed to begin at 5.00 p.m on a given day the leader must reach there at least fifteen minutes before time. He is expected to begin exactly at the appointed time. Hymns feature prominently at the Methodist meetings, so the leader is to select the hymn or hymns to be sung beforehand. The leader is also expected to begin the meeting with an opening prayer, which should be short and closely related to the circumstances of those who are in the class. The Class Meeting is not a prayer meeting hence the prayers should not be prolonged.

137 The Methodist Church Ghana, 35th Conference Agenda. Accra: MCG, 1999, p.BOM 81. 138 P.E. Paintsil, ―The Impact of the Weekly Bible Lessons on the Spiritual Growth of the Methodist Church Ghana‖.2008, p.22.

The Class Meeting is intended to give spiritual help to members, therefore the leader should prepare adequately before the weekly meeting. A good leader will therefore prepare for the entire week. The Scripture passage should be read several times to identify what God is saying through it. The needs of the class as well as the interests in relation to the Biblical truth are discovered. It is important to determine what you want the Class to learn as you take the amount of time you have into consideration. The leader‘s goal should be based on knowledge, attitude and behaviour. A well thought goal would help members to grow in their Christian life. The Class Meeting is informal; therefore people are free to speak. It is also not a preaching service, where the preacher preaches for people to listen. It is meant to create an opportunity for others to talk. Discussion should be the operational method. Class

Meeting could be described as a method of teaching and as a cooperative search for truth. It means members together search for the truth in the scriptures. The Leader should not hold himself as a fountain of knowledge; rather he should allow others to express their opinions on issues. Discussion involves more than just having Class Members talk or answer questions, it involves working together to find solution to a real issue involving controversy and which is recognised as a need of members. It is also important to keep the class atmosphere permissive and open in order not to embarrass those who express differing ideas.

It is desirable that no leader or any member is allowed to dominate the discussion because discussion is two-way communication and therefore promotes understanding. The leader is to participate as any group member, giving information, opinions and keeping the conversation going. Finally, the leader should evaluate the lesson taught. He could ask these questions rhetorically; was I effective? Did my members learn something that will change their lives for the better? How can I improve my teaching for next week? When these

73 questions are responded to by the moderator he would be in a position to improve upon how he she leads the discussions.

3.10 Conclusion

Class System is a permanent feature of the Methodist Church worldwide and in Ghana in particular. The Class System begun as a means of resolving financial challenge of the new

Christian group. This chapter has dealt with the meaning of the Class System which is a company of men and women having the form and seeking the power of godliness, united in order to pray together, to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation. Membership constitutes those who have the desire of the salvation of their souls. Such members are expected to participate in the activities of the Class and also recognise it as mandatory.

The Class System is supervised by Class Leaders who are appointed by the Leaders Meeting when they are nominated by the minister. Certain important qualities of leadership are expected to be exhibited. Among these qualities are honesty, faithfulness, commitment and demonstration of integrity. Such persons if married are expected to have complied with the church‘s directive that marriages of leaders should be blessed in church. The Class System has both religious and economic purposes. These include Bible study for the edification of members and improved fellowship. The System helps to raise funds to support various programmes of the church as it did help John Wesley and his new Christian community to pay off the rent they owned.

The Methodist Church Ghana continues to practise the Class System and the production of

Weekly Bible Lessons (WBL) is made to facilitate teaching and learning in Class Meetings.

Each Class has an appointed Class Leader who moderates the Class Meetings serving as a facilitator for class discussions. In the preceding chapter, we shall analyse answers from the respondents based on interviews conducted and set of questionnaire distributed on the concept of discipleship in Matthew 28:18-20 and the Class system practised in Effiduase

Diocese of the Methodist Church Ghana from the respondents.

CHAPTER FOUR DATA INTERPRETATION, ANALYSIS AND DISCUSSION

4.1 Introduction

In the previous chapter we discussed the historical development of the Class System in the

Effiduase Diocese of the Methodist Church Ghana. We identified the meaning, purpose and benefits of the Class System as well as appointment and the roles of the Class leaders. We also identified Weekly Bible Lessons as the main study material. This chapter examines the results of the questionnaire administered, and interviews conducted and their consequent implications. In order to analyse the concept of discipleship and the Class System in the

Effiduase Diocese of the Methodist Church Ghana, special references to the two previous chapters would serve as appropriate basis for drawing solid conclusions.

4.2 Research Questions

The research questions put forward at the introductory part of the work are:

 How operational is the Great Commission in the Effiduase Diocese of the Methodist

Church Ghana?

 How does the Class System promote discipleship?

 How are the church members growing qualitatively and quantitatively?

 What percentage of the church members in the Diocese attends Class Meetings?

 How relevant are the teaching materials at the Class Meetings to our contemporary

Ghanaian situations?

4.3 Data Collection Procedure

Questionnaire was administered to one hundred and eighty (180) members of the Effiduase

Diocese of the Methodist Church Ghana. One hundred and fifty-three (153) representing

76 eighty-five percent (85%) were received. At the meeting of all ministers and their spouses of

Effiduase Diocese of the Methodist Church Ghana held on Friday 30th November 2012 at

Effiduase Wesley Cathedral fifty-six (56) responded to the questionnaire distributed. The rest were distributed to Effiduase, Achinakrom and Juaso Circuits, and a total of ninety-seven

(97) questionnaire were retrieved. These places were selected on the basis of their position as head or first church in the case of the Effiduase, and Achinakrom, for the fact that it is the oldest Circuit in the Diocese, and Juaso on the basis of it being one of the smallest Circuits in the Diocese.

During the field survey, one hundred and fifty-three (153) responded to the questionnaire.

One hundred and three (103) were males representing sixty-eight percent (68%) and fifty (50) of the respondents were females; this also represents thirty-two percent (32%). In addition, one hundred and four (104) respondents which constitute sixty-eight percent (68%) have been in the Church for sixteen (16) years or more. This indicates that most of the respondents have stayed long enough in the Church to be able to give credible information on the Church‘s activities. Forty-nine (49) of the respondents representing thirty-two percent (32%) have also been members ranging from one year to fifteen years. This gives clear indication that the questionnaire covered both new entrants and old alike.

Twenty (20) persons in respect of the Class System were interviewed in the Effiduase

Diocese of the Methodist Church Ghana, twelve (12) of which were ordained ministers. The rest were evangelists, caretakers and circuit stewards. Further, statistics of the Diocese from

2000 to 2010 as found in the Diocesan Synod records submitted to the Conference of the

Methodist Church Ghana were examined to investigate the yearly numerical rate of growth in terms of membership. The emphasis was on the total Christian community which implied that

77 it includes the total membership of the Effiduase Diocese of the Methodist Church Ghana including adults and children. The researcher made use of percentages in his analysis.

4.4 Discussion of Jesus’ Command in Matthew 28:18-20

a. The Command to Make Disciples

Making disciples is identified as the principal imperative found in Matthew 28:18-20. The participles found in the pericope are ―going‖, ―baptising‖ and ―teaching‘ which assist to execute the imperative of making disciples. Thirty-three (33) out of one hundred and fifty- three (153) respondents representing twenty-two percent (22%) identified missions as the meaning accorded to the Great Commission. One hundred and twenty (120) representing seventy-eight percent (78%) of the respondents saw discipleship and evangelism to mean the

Great Commission as found in Matthew 28:18-20. Only three (3) respondents representing two percent (2%) could not identify the meaning of the Great Commission.

There is a clear indication that the meaning of the Great Commission is not alien to the people of Effiduase Diocese of the Methodist Church Ghana, since most of the respondents were able to identify the meaning of the Great Commission as found in Matthew 28:18-20 as making disciples and evangelism. This is affirmed by Malphurs that the Great Commission has both evangelism and an edification component. He posits: ―to make a disciple, first one has to win a person (a non disciple) to Christ. At that point he or she becomes a disciple. It doesn‘t stop there. Now the new disciple needs to grow or mature as a disciple, hence the edification component‖.139 Although, not many of the respondents identified missions as their understanding of the Great Commission, missions is identified as one of the issues that

139 Malphurs, Strategic Disciple Making: A Practical Tool for Successful Ministry, 2009, pp.18-19

78 emerged out of the exegesis. The participle ―going‖ signifies mobility of the disciples. It connotes the sending of the disciples by Jesus into the world.

b. Discussion of Effiduase Diocesan response to the Great Commission

The response of the Effiduase Diocese of the Methodist Church Ghana to the Great

Commission is as follows: forty-two (42) of the respondents stated that discipling of members is the Diocesan response to the Great Commission. This represents twenty-seven percent (27%) of the respondents as against seventy-three percent (73%) who were of the view that church planting, open air crusades and prayer conferences are the responses to the

Great Commission. It is worth noting that fifty (50) respondents representing thirty-three percent (33%) identified prayer conferences as the Diocesan response to the Great

Commission. This response suggests that the Effiduase Diocese of the Methodist Church

Ghana regularly organised prayer conferences making members conceive the idea that prayer conference is a response to the Great Commission. Chapter two specifically illustrates the idea that making disciples is the appropriate response to the Great Commission since that is the only imperative found in Matthew 28:18-20.

Almost all the twenty (20) interviewees admitted that the Great Commission as found in

Matthew 28:18-20 are compelling words of Jesus Christ to the church; hence various activities are undertaken by the church to respond to it. Twelve (12) of the respondents identified house to house witnessing as one of activities undertaken by the Effiduase Diocese.

The understanding is that members, usually the young ones, are willing to engage in personal witnessing in homes. Sending out to witness is one of the activities deduced from the Great

Commission as found in Matthew 28:18-20. Eight (8) of the respondents postulated that programmes organised before, during and after camp meetings are another means of fulfilling

79 the Great Commission. Outreach and follow-ups for those who give their lives to Christ are taught to build their faith up.

Three (3) of the interviewees were of the view that continuous teaching of the Word of God to members especially during confirmation classes is a way of discipling the members. These among others such as open air crusades, church planting are ways through which the Diocese is responding to the Great Commission found in Matthew 28:18-20. Moses Quayson, the

Bishop stated that the Diocese has decided to join hands with an expatriate church planting team to start ten new societies in 2013. This according to him is an indication of how important the Great Commission is to the Effiduase Diocese of the Methodist Church Ghana.

4.5 Establishment of Societies in the Effiduase Diocese

When respondents were given opportunity to state how their societies in the Effiduase

Diocese were established, eighty-two (82) of the respondents representing fifty-four percent

(54%) noted that it was as a result of few people who came together to worship and eventually grew to the present size. This agrees with the establishment of the Methodist

Church in the then Gold Coast when the Band led by De-Graft Johnson met for Bible studies and requested Bibles through Captain Potter which resulted in the coming of Joseph R.

Dunwell to start the Church officially.

In chapter three we identified Achinakrom as a typical example of starting a church with a handful of people. Here two brothers who had returned from Debiso in the Sehwi District as

Methodists begun meeting with their sister and attracted others to start the society. Twenty- two percent (22%) stated that members who were Methodists from nearby towns came to witness in their towns to begin the church with few members who accepted their witness.

Starting churches through open air crusades was identified as one of the ways in which some societies in the Effiduase Diocese were established. Thirty-five (35) respondents representing twenty-three percent (23%) selected the use of open air outreach in establishing their own societies. As new disciples are made, they are put together to continue in the teaching of His commandments just as the Great Commission requires of the evangelists and the evangelised.

4.6 Background of the Institution of the Class System

On the history of the Class System, it was noted that it was started from the onset of the establishment of the Methodist Church at Bristol when members had met to deliberate on how to raise funds to settle the debt they owned as a result of the renovation of the meeting place. Foy‘s suggestion to divide themselves into smaller groups of twelve each was accepted and has since become a permanent feature of the Methodist Church. Ninety-six (96) representing sixty-seven percent (67%) of the respondents were aware that the Class System begun at the beginning of the establishment of the British Methodist Church. Some of the respondents were of the view that the System begun when the church arrived in Ghana and others thought the Class System started when the church arrived in the Effiduase Diocese.

The field survey shows that a sizeable number of members are not aware of the history of the

Class System. This is an indication of the need for the Great Commission as found in

Matthew 28:18-20. Notwithstanding, the majority of the respondents are aware that the Class

System started long before the Methodist Church was established in Ghana and for that matter the Effiduase Diocese of the Methodist Church Ghana.

a. The purpose of establishing the Class System

It was stated in chapter three that the initial purpose of the Class System was to raise funds to resolve the financial challenge of the members. Aboagye-Mensah posits that ―a strong

Christian fellowship was formed because of their meeting together. It enabled them to watch over one another in love; to encourage one another to grow in grace; to advise and exhort one another from time to time; and to pray with and for one another‖.140 We have discussed that the weekly class meeting has from the beginning proved to be most effective means of maintaining true fellowship among Methodists.

It was found out in the field survey that one hundred and eleven (11) respondents representing seventy-three percent (73%) identified improved fellowship as the purpose for establishing the Class System. Forty-nine (49) out of the one hundred and eleven (11) added discipling of members as one of the purposes for establishing the Class System. Nineteen

(19) of the respondents identified raising of funds as the purpose for the establishment of the

Class System. It was discussed in chapter three that membership of the Methodist Church is divided into smaller groups that meet to study the Word of God and pray together regularly, where members pay their tithe and other financial contributions agreed upon by the Church.

Majority of the respondents agree with Aboagye-Mensah who asserts that apart from raising substantial amounts of money to pay off the debt they owned, the Class System enabled them to form a strong Christian fellowship.141 This fellowship continues to meet to study the word of God in conformity with the Great Commission found in Matthew 28:18-20 so as to understand all that Jesus has commanded.

b. Activities within Class Meetings

There are a number of activities that go on in the Class Meetings; among these are Bible studies, prayer and collection of money. In chapter three we noted that the members met to read Bible passages to edify themselves and they never left the place without prayer. When

140 .Aboagye-Mensah, John Wesley and the Methodist, 2005, p. 97 141 Aboagye-Mensah, John Wesley and the Methodist,2005, p.97

82 the question ―what actually goes on in the Class Meeting?‖ was posed, one hundred and forty-three (143) respondents representing ninety-three percent (93%) identified Bible studies, prayer and collection of money as the things that actually go on in the Class

Meetings. What is missing is sharing of testimonies by members to strengthen the faith of members. Bloom asserts that ―hearing the testimony of other class participants could help the seekers find clarity for their own faith journeys. Attendance at the weekly meetings, which usually lasted about an hour and a half, was mandatory‖.142 The outcome of the field survey indicates that sharing of testimonies (public profession of Christian faith or religious experience) is no longer in practice hence members loose the benefits of helping others find the clarity for their own faith.

Hardt in discussing the activities of the Class Meetings states that the classes would provide the atmosphere for new believers to grow spiritually and point them towards baptism and therefore, full the membership into the Society. He sees that the intimate setting and conversations of the Class Meetings would allow the leadership to evaluate the maturity of each member, and guide them individually, based on their own spiritual progress. He believes that over half of the conversions documented in the first few decades of British Methodism occurred during Class Meetings. He stated that the Class Meetings quickly became an important tool for evangelistic outreach in the Methodist movement.143 This is indeed a plus for the Methodist Class System as far as the dictates of Matthew 28: 18-20 are concerned.

c. The practice of Class Meetings in the Effiduase Diocese

Those interviewed agreed that the Class System is a discipling process and all the eighteen persons interviewed posited that Class Meetings are held weekly in their societies. There

142 Bloom, Class Meeting, a part of Methodist History, have relevance, 2004. 143 P.F. Hardt, The Soul of Methodism: The Class Meeting System in Early New York Methodism. New York: University Press of America, 2000, p.16

83 were mixed responses to whether new members join the Classes. However, majority of the respondents posited that new members join the Classes after such members have been admitted by the Leaders Meeting. Some respondents pointed out that those new members are first sent to the new convert class for sometime before they are redistributed to the Classes.

When the question of membership was posed, ―do all members in your church belong to a

Class?‖ twelve (12) of the respondents answered ―no‖ whilst eight (8) of them said ―yes‖.

The Bishop confirmed the first response which was a negative and wished that effort was made to get all members registered so as to participate in the Class Meetings. If all become registered members of the Class System opportunity would be available to hand them over to

Class Leaders who would disciple such members and give them pastoral care.

At the inception of the Class Meetings, about twelve (12) members were put together to form a Class. During the conversation with interviewees, eighteen (18) respondents representing ninety percent (90%) stated that many of the Classes have twenty-five (25) members. This makes the membership of the Class relatively large for one Class Leader to offer effective pastoral care including visiting the members at their places of residence

d. Disciplinary action taken for non-attendance

Discipline was seriously considered by Wesley. One of the disciplinary actions was expulsion and the reasons include missed class meetings, cursing, laziness, or other behaviour that

Wesley deemed inappropriate for a Methodist.144 Wesley is reported to have written in his

Journal dated December 9, 1741 that ―God humbled us in the evening by the loss of more than thirty of our company, whom I was obliged to exclude, as no longer adorning the gospel of Christ. I believe it best to openly declare both their names and reasons why they were

144 D.M. Henderson, A Model For Making Disciples: John Wesley's Class Meetings. Indiana: Francis Asbury Press, 1997, p.108

84 excluded. We all cried unto God that this might be for their edification and not for destruction‖. 145 This means the issue of discipline was upheld by Wesley from the onset for those who were members of the Methodist Church. Those who were found to be lazy were disciplined. The survey conducted indicates that discipline given to members who do not attend Class Meetings is relaxed.

The field survey reveals that one hundred and forty-one (141) representing ninety-two percent (92%) of the respondents could not identify any disciplinary action taken on non- attendance. This is contrary to Wesley‘s treatment of such members who do not attend class meetings. Henderson is of the view that there was a system in place that made Class Meetings mandatory. In order to keep track of members in good standing, Wesley developed and implemented the class ticket system. Each quarter, according to Henderson, Wesley or an assistant would visit each class and determine the spiritual state of the members. He issues tickets to those found to attend Class Meetings regularly and had reputation of being serious about their religious lives. The small paper tickets signify their membership in the group. If one was found not to be living up to the rules of the Society or had missed several Class

Meetings without a valid excuse, one would not receive a ticket.146 This served as an extrinsic motivation for members to attend regular Class Meetings. The purpose among other things is to assist discipleship processes as found in Matthew 28: 18-20.

e. Membership of the Class System

It was discussed in chapter three that all members of the church shall have their names entered into a class book and such members are expected to participate in weekly Class

Meetings. It was discovered that during the field survey, when the question ―do you belong to

145 Henderson, A Model For Making Disciples: John Wesley's Class Meetings, 1997, p. 108 146 Henderson, A Model For Making Disciples: John Wesley's Class Meetings, 1997, p.108

85 a Class?‖ was posed, one hundred and forty-two (142) representing ninety-three percent

(93%) of the respondents responded ―yes‖ to the question. This indicates that almost all members of the Church belong to the Class System. Despite this sizeable number who responded in the affirmative of belonging to a Class, eleven (11) representing seven percent

(7%) responded ―no‖ to the same question. There is the need to ensure that non members of the Class System are educated to embrace the system if the benefits are to be shared by all members, especially, as far as the Great Commission found in Matthew 28:18-20 is concerned.

4.7 Description of Class Membership

a. Total Membership within a Class

We noted in chapter three how the meeting at Bristol resolved their financial challenge when one captain Foy, a sailor answered in the form of a suggestion that each member be made to pay a penny a week. When his attention was drawn to some members‘ inability to pay a penny in a week, he again suggested that they should put eleven to him and each one of them pay whatever they could weekly and he would supply the rest.147 The suggestion of Foy was accepted and agreed upon, so they divided the society into smaller groups of about twelve in each group with one of them serving as the leader. The membership of the class was about twelve each.

The field survey reveals that none of the respondents had a class which has a membership of twelve. Only thirty-eight (38) of the respondents representing twenty-five percent (25%) belong to classes of fifteen to twenty in membership. Twenty-three (23) of the respondents representing fifteen percent (15%) belong to class membership of twenty-one (21) up to

147 Methodist Church Ghana,‖ Local Preachers‘ Syllabus‖, Revised Edition, 2000, p.136

86 twenty-four (24). It is interesting to note that spaces provided in the class book is twenty-five, hence most of the classes have twenty-five (25) members. The field survey once again reveals that sixty-seven (67) of the respondents which represent forty-four percent (44%) stated that they belong to a class of twenty-five (25). Twenty-five (25) respondents representing sixteen percent (16%) belong to classes which are more than twenty-five members. It means class membership of twenty-five and above per the respondents constitute sixty percent (60%). This shows that the class size is large and could pose challenge to the class leaders in terms of provision of pastoral care for class members.

The Methodist Constitution states that ―A society class shall normally be sufficiently small to encourage personal sharing of experiences; but where a Society Class is necessarily large, or it appears otherwise expedient, an Assistant Leader may be appointed to help the Leader in his/her duties‖.148 The appointment of an Assistant Class Leader is to support the Class

Leader function effectively through teaching and visitation of the members of the Class.

b. Average attendance of members to Class Meetings

Most of the respondents identified Bible studies and prayer as activities that go on in the

Class Meetings. The survey reveals that about half of the members of a Class do not attend

Class Meetings. Ninety-five (95) respondents representing sixty-three percent (63%) stated that fifty percent (50%) of class members attend Class Meetings regularly. They indicated that the worst offenders of non attendance to Class Meetings are the young members of the church. This indicates that most members including the youth missed much of benefits derived from the Class Meetings. This loss defeats the Great Commission as found in

Matthew 28:18-20 which urges the disciples to continue to teach members so as to be edified

148 MCG, The Constitution and Standing Orders , 2000, p. 91

87 by the Word of God. Failure by some members to attend the Class Meetings is an act of disobedience. Among the persons interviewed, almost all the respondents answered that less than seventy percent (70%) of members attend Class Meetings regularly. This means the strict system put in place by Wesley that made Class Meetings mandatory has died down.

Wesley developed and implemented the class ticket system which was meant to keep track of members in good standing. The dictates of the Great Commission as found in Matthew

28:18-20 include teaching and learning of all that Jesus has commanded. An attempt is therefore made to ensure continuous nurturing of members.

c. Responsibilities of Class members

An enquiry was made through this question ―what responsibilities are there for Class

Members?‖ One hundred and thirty-six (136) respondents which represent eighty-nine percent (89%) stated that attendance to Class Meetings and payment of dues were identified as responsibilities of members. This means most of the respondents agree that attendance to

Class Meetings and payment of dues are mandatory. They are aware of these sizeable number of members who do not attend Class Meetings. It is stated that at the time of Wesley non attendance to Class Meetings could result in expulsion. Disciple making as found in Matthew

28:18-20 is a continuous process hence effort to ensure that members are motivated to study all that Jesus has commanded.

4.8 The Leadership of the Class System

a. Discussion on the appointment of Class Leaders

The Class System of the Effiduase Diocese of the Methodist Church Ghana operates with class leaders. The field survey attempts to find out how the class leaders are appointed. One hundred and ten (110) respondents representing seventy-two percent (72%) stated that class

88 leaders are appointed through the Leaders Meetings. This view of the respondents agrees with the Methodist Constitution and Standing Orders (S.O 725) which states that ―the Minister shall nominate [class] Leaders for the appointment by the Leaders‘ Meeting‖. Twenty-three respondents representing fifteen percent (15%) were of the view that class leaders are appointed by the Minister. This section of the respondents regards the nomination of class leaders by the Minister as appointment.

The appointment of class leaders are also done through voting at the Leaders‘ Meetings and twenty (20) of the respondents which represent thirteen percent (13%) identified that. The voting is done sometimes through a unanimous response ―agreed‖ when the Minister inquires from members of the Leaders Meeting. The Effiduase Diocese and for that matter the

Methodist Church Ghana appoint Class Leaders through voting at Leaders Meeting.

b. Character traits expected of a Class Leader

Class leaders have been identified as important personalities in the Class System hence finding out who the class leaders should be is legitimate. Respondents to the question posed

―what character traits are expected of a class leader?‖ identified three important character traits. One hundred and thirty-four (134) respondents, representing eighty-eight percent

(88%) were of the view that honesty, integrity and faithfulness are character traits expected of class leaders. These are worthy character traits that most of the respondents expect class leaders to exhibit. In chapter three we noted a person with integrity does not have divided loyalties. People with integrity are ‗whole‘ people; they can be identified by their single- mindedness. People with integrity have nothing to hide and nothing to fear. Their lives are open books and have established a system of values against which all of life is judged.149 We

149 Maxwell, Developing the Leader Within You, 1993, p.36

89 also noted that persons who are sincere, whose lives can be read with positivity, and very loyal to God and to his church are needed. Such persons are always committed to their calling. These are important qualities that Class leaders are expected to exhibit. They must be truthful, faithful, reliable, dependable and honest.

c. The Roles of the Class Leaders

Class leaders are important personalities in the Class System due to the roles they play. When an enquiry about the role of class leaders was made, one hundred and fifteen (115) respondents representing seventy-five percent (75%) identified leading the Class Meetings and visiting members as the main responsibilities of the class leaders. Forty-nine (49) respondents also represent twenty-four percent (24%) stated collecting of moneys as the role of class leaders. Collection of moneys to pay for the debt owned by the Church at Bristol started the smaller groupings of the church and this enabled them to pay off the debt they owned.

When finding out the class leader‘s roles during the field survey, a different question was posed ―what responsibilities are there for class leaders?‖ One hundred and nine (109) respondents representing seventy-one percent (71%) stated that leading Class Meetings and providing pastoral care are the responsibilities for class leaders. Mentoring of members was also identified as a responsibility of class leaders. This was said by sixty-seven (67) respondents which represent twenty-eight percent (28%). Discipleship is likened to mentorship or apprenticeship whereby the student or the learner imitates the teacher.

A critical look at the responses of the above indicate that majority of the respondents are of the view that class leaders are to lead the discussions of the Class Meetings and offer pastoral

90 care to members through visitations. When class leaders visit their members they would be able to identify the challenges of members and offer support either personally or by reporting to the Leaders Meeting to solicit support for the challenged members. Bratcher identifies some roles expected of Class Leaders. For him, Class Leaders are; to see each person in his class once a week at least, in order: to inquire how their souls prosper, to advise, reprove, comfort or exhort, as occasion may require and to receive what they are willing to give toward the relief of the preachers, church, and the poor. Secondly, Class Leaders are to meet the Minister and the Stewards of the society once a week, in order, to inform the minister of any that are sick, or of any that walk disorderly and will not be reproved; to pay to the stewards what they have received of their several classes in the week preceding.150 If the class size is large it would become difficult for class leaders to visit the members as expected.

The Great Commission as found in Matthew 28:18-20 enjoins the Church to make disciples.

Class Leaders lead the disciple-making process in the Class System of the Effiduase Diocese of Methodist Church Ghana. Fourteen (14) interviewees representing eighty-two percent

(82%) identified teaching and visitation of members as the two main functions of Class

Leaders. For them the class leaders moderate discussions at Class Meetings and visit members who might not come to Class Meetings regularly. Five (5) of the respondents added the collection of monies from members and paying to the Society Steward as one of the functions of the Class Leaders. Two (2) of the respondents stated that Class Leaders report challenges of members to the Leaders Meeting so as to solicit support to alleviate their challenges.

150 Bratcher, The General Rules of the Methodist Class Meeting, 2012

d. Class Leaders’ preparation to lead Class Meetings

Preparation of class leaders to lead the Class Meetings was one of the issues that featured in the field survey. Seventy (70) respondents which represent forty-six percent (46%) noted that one of the ways of preparing class leaders to lead Class Meetings is class leaders‘ preparatory class. This is a type of Class Meeting whereby all class leaders meet to discuss the study material or the topic to be treated before the day of the Class Meetings. Based on the survey conducted, most of the respondents which constitute fifty-four percent (54%) do not regard the class leaders as haven been prepared enough because they do not attend preparatory classes that they ought to attend.

e. Spiritual benefits of the Class System

In the attempt to find out how Class Meetings contribute to the spiritual growth of members, thirteen (13) of the interviewees stated that Class Meetings help to improve the understanding of the Bible and this helps to transform their lives. Moses Quayson the Bishop of the

Effiduase Diocese stated that the church exists to inform and to transform members hence the word of God is taught for members to understand and apply in their daily lives. This agrees with the Great Commission as found in Matthew 28:18-20 urging the disciples to teach the new disciples to obey all that Jesus has commanded.

4.9 Discussion on challenges facing Class Members who attend Class Meetings

It has been noted that members of the Class System are obliged to attend class meetings. This responsibility is not without challenges. The field survey reveals eighty-seven (87) of the respondents see members‘ non-attendance to Class Meetings as laziness on the part of class members. Seventy-four (74) respondents saw members from far distance residences to the meeting place as a challenge. It has been stated that classes were formed closer to the

92 residence of members so that attendance of class meetings would not be difficult for the members. This view was shared by Henderson who posits that since the Class Meetings were held regularly once a week, it was important to meet in a place that was easily accessible by all the members. He did indicate that many of the Class Meetings were held in homes. This would allow the Class to be composed of a local group of neighbours. For him the familiarity of a local surrounding must have added a sense of warmth and community to the meeting.

Wherever the Class met, the primary consideration was the convenience of the members. The concept of a local meeting place kept the travel time to a minimum, and allowed the members to participate fully in the activities of the group.151 The feedback from the respondents indicates that most of the venues for Class Meetings are not easily accessible to members.

Forty-five (45) of the respondents stated that financial problems of class members pose a challenge for members when they are attending Class Meetings. Although this could be a challenge Class Meetings mean more than financial consideration. It is important to point out that the activities of the Class System include Bible studies, sharing of testimonies and fellowship among members. Collection of monies is not the principal pre-occupation during

Class Meetings, granting that finance could not be ruled out completely.

4.10 Study Materials for Class Meetings

a. Analysis of study Materials for Class Meetings

The production of Weekly Bible Lesson (WBL) has the purpose, among other things to bring about uniformity in the conduct of the Class Meetings. The then Board of Ministries (BOM) presently called General Directorate for Ministries (GDM) in 1997 reported to the

Conference held in Cape Coast about its preparedness to provide study materials for use by

151 Henderson, A Model For Making Disciples: John Wesley's Class Meetings, 1997, p.99

93 class leaders throughout the connexion. This assurance was realised in January 1998. At the

37th Annual Conference held in Sunyani, it reported the production of three editions of Bible

Lesson Quarterly now referred to as the Weekly Bible Lessons (WBL). The Effiduase

Diocese of the Methodist Church makes use of the WBL. When this question was posed

―what study materials do you use at your Class Meetings?‖ one hundred and twenty-six (126) of the respondents representing eighty-two percent (82%) identified WBL. It means majority of the members are either aware of, or make use of the Weekly Bible Lessons. Ninety (90) out of the one hundred and twenty-six (126) respondents included the Bible to the study materials being used at the class meetings. The respondents who made mention of the use of hymn books during Class Meetings were sixteen percent (16%). The survey found out whether all the members in the Class own the WBL. One hundred and thirty-one (131) of the respondents which represent eighty-six percent (86%) answered that not all the members have copies of the WBL. This implies that most of the members do not have their own WBL during Class Meetings.

All the interviewees identified Weekly Bible Lessons (WBL) as the main study material apart from the Bible. Quayson Moses, the Bishop stated that there is a progressive increase in the purchase of the WBL. He stated that the consignment for the Effiduase Diocese has increased from one thousand two hundred (1200) copies to one thousand five hundred (1500) copies.

He indicated that the literacy level of the Diocese is low and that accounts for the low quantity of the WBL distributed to the societies.

b. Analysis of the usefulness of Class Study Materials

As indicated in chapter three, BOM reported to 38th Annual Conference held in Koforidua in

1999 that the purpose upon which the WBL was produced had been achieved. The main

94 purpose for the introduction of the use of the Bible Lesson Quarterly has brought about uniformity in Bible teaching at Class Meetings throughout the country.152 The field survey reveals that there is an improved understanding of the Bible by the members which could also imply an improved spiritual growth. Members do not just understand the Bible but walk by its teachings. One hundred and twenty-four (124) of the respondents which represent eighty- one percent (81%) associated themselves with improvement of their understanding of the

Bible and improved spiritual growth. This field survey reveals that most of the respondents see the usefulness of the production of the WBL and conscious effort should be made to capture the entire membership of the Effiduase Diocese of the Methodist Church Ghana, so that the benefits would be shared by all.

The production of the Weekly Bible Lessons is seen to be contributing significantly to the lives of members. Majority of the interviewees stated that the WBL empowers the members of the church to understand the Bible better as well as appreciate social issues and to improve environmental awareness. Amoah Wiafe Mercy, the Circuit Steward of Mampong states,

―WBL is very relevant because apart from helping users to develop spiritually, it also seeks to examine and addresses contemporary issues like the plastic waste menace, bush burning, depletion of the ozone layer, and electing our national leaders‖. Quayson Moses, the Bishop agreed with the respondents but added that the production of WBL has brought uniformity in teaching in the Effiduase Diocese as well as the entire Methodist Church Ghana. Abeyie

Sarpong G.K who is one of the pioneer writers of the WBL posited that most of the members of his Society warmly appreciate the production of WBL since it addresses their needs; thus members should therefore be encouraged to purchase more of the booklets.

152 The Methodist Church Ghana, 35th Conference Agenda. Accra: MCG, 1999, p.BOM 81.

Emmanuel Asante, General Director, B.O.M in his preface to the first edition of Lesson Bible

Quarterly states:

It is indeed gratifying to say that our dream of having Bible study notes which will be used through the Connexion has become a reality. With the help of the Resource Development and Training Unit of the Freeman Centre for Leadership Development (formerly Freeman College in Kumasi), the Methodist Church Ghana now has in its hands this Lesson Quarterly, the first of many such quarterlies which are intended to stimulate in depth Bible Study and discussion at our Class Meetings.153

Asante indeed is of the view that the production of the study material for the Methodist

Church Ghana (MCG) and subsequent use by members of the church would facilitate spiritual growth of members and would also bring uniformity in Class Meeting discussions.

4.11 Analysis of Numerical Growth of the Effiduase Diocese

At the General Introduction, the researcher stated the problem of the research and indicated that the growth rate of the Effiduase Diocese of the Methodist Church Ghana is low. He further sets forth to ascertain the growth rate of the Effiduase Diocese from the year 2000 to

2010. This period was selected taking cognisance of National Census conducted by the

Statistical Service of Ghana in 2000 and 2010. He made an attempt to identify the relationship between the Effiduase Diocesan report and that of the Ghana National Census. In this study, the statistics of 2000 is taken as the baseline.

In the year 2000, the Effiduase Diocese report to Conference indicated that the total membership of the Diocese was thirty six thousand, eight hundred and twenty-six (36,826).

The membership grew by three percent (3%) in the following year making the total membership of thirty-seven thousand, nine hundred and six (37,906).154 In the year 2009, the

Diocese had a total membership of forty thousand, eight hundred and eighty-eight

(40,888).155 The membership further grew to forty-one thousand, two hundred and sixty-two

153 The Methodist Church Ghana, Lesson Bible Quarterly. Kumasi: MCG, 1998. 154 The Methodist Church Ghana, 2nd Biennial Conference, Kumasi 2002 Agenda. 155 The Methodist Church Ghana, 7th Biennial Conference, Tema 2012 Agenda.

(41262) an increase of three hundred and seventy-four (374). This increase represents one percent (1%). Using the year 2000 membership which was thirty six thousand, eight hundred and twenty-six (36,826) as the baseline, and comparing it with the membership of the

Diocese in 2010 also stood at forty-one thousand, two hundred and sixty-two (41,262); this reveals an increase of four thousand four hundred and thirty-six (4,436) representing twelve percent (12%) growth in ten years.

Although, the Effiduase Diocese is one out of the fifteen Dioceses in the Methodist Church

Ghana, statistically, it forms about seven percent (7%) of the entire Connexion of the

Methodist Church Ghana, yet the growth rate of the Diocese is almost the same as that of the

Connexion.156 In the year 2000, the total membership of the Methodist Church Ghana was five hundred and sixty-one thousand, six hundred and eighty-six (561,686). The membership increased to six hundred and thirty-two thousand, one hundred and two (632,102) in the year

2010. The difference is seventy thousand, four hundred and sixteen (70,416). This represents twelve and a half percent (12.5%) increase almost that of the Effiduase Diocese.

The aforementioned growth rates of the Effiduase Diocese and the entire Methodist Church

Ghana clearly affirm the assertion of the researcher that the growth rate of the Effiduase

Diocese of the Methodist Church Ghana is low. The low numerical growth rate of one point two percent (1.2%) falls below the national growth rate of two point five percent (2.5%) per the report of Ghana National Statistical Service.157 This indicates that there is a numerical growth in the Effiduase Diocese and the Methodist Church Ghana at large but the rate of growth is not encouraging as expected. In the year 2004, the Methodist Conference held in

156 Connexion is a representative word for the entire Methodist Church Ghana. 157 Ghana Statistical Service, 2010 Population and Housing Census, Summary Report of Final Results, May 2012.

Sekondi adopted the slogan: ―double your membership in five years‖.158 It means by the year

2009, the Methodist Church Ghana should have increased by hundred percent (100%). The statistics presented indicates an extremely below-the-targeted growth rate of twenty percent

(20%) per annum from the year 2004 to 2009.

Bloom posits in relation to the earliest stages of Class System, ―it was apparent that the spiritual vitality and sect-like quality of New York City Methodism and, for that matter, the entire denomination, were bound up closely with the Wesleyan class meeting‖.159 Hardt, believes that the reintroduction of the class meeting as an integral part of United Methodism could enhance unity among the denomination‘s members, develop leadership and attract new members. For him Class Meetings used to attract members into the Methodist Church hence he recommends continuation of Class Meetings. Since Class System has become a permanent feature in the Methodist Church, the Effiduase Diocese is no exception. If effort is made to improve the system members in the Diocese would not only enjoy enhance unity and develop leadership but would attract new members to join so as to improve quantitative growth of the

160 Diocese.

The statistical presentation of the growth rate of the Effiduase Diocese and the Connexion of the Methodist Church Ghana is approximately one point two percent (1.2%) per annum. This low growth rate is echoed by Essamuah who notes in his research that the Methodist Church

Ghana is the mainline church in Ghana which has the lowest growth rate of two percent (2%) during 1986-87 and 1991-93 survey conducted by Ghana Evangelism Committee.161 He further states that the MCG Conference in 2000 held in Koforidua bemoaned the low returns

158 The Methodist Church Ghana, 3th Biennial Conference Agenda, 2004. 159 Bloom, 159 Bloom, Class Meeting, a part of Methodist History, have relevance, 2004.

160 P.F. Hardt, The Soul of Methodism: The Class Meeting System in Early New York Methodism. 2000, p.16 161 C.B.Essamuah, Genuinely Ghanaian: A History of the Methodist Church Ghana, 1961-2000, Trenton: Africa World Press, Inc., 2010, p.128

98 of the numerical strength as compared to the three million professed Methodists as per the

2000 population census. He adduces some reasons for that disparity and posits,

One is the fact that the figure of 3 million might include thousands who had been educated in Methodist schools and who consider themselves Methodists even though they are not active in MCG any more. It is also possible that some of these professed Methodists also frequently attend AICs but were not bold enough to say so. On the other hand, since in the MCG the financial assessment of societies is based on the numerical strength as reported by the leadership, it is not unusual for ministers to underreport since some of their members might have relocated and may not be reached in order to discharge their financial responsibilities. For whatever reasons, some ministers also do not reveal all the names in the books. 162

Essamuah is of the view that those who attended Methodist schools and are no more active in the MCG perhaps professed to be members. For him others who are unwilling to identify themselves with AICs claim to be Methodist. More serious is the attempt by some ministers and leaders to hide the real figure for fear of receiving more financial obligations. In an interview with Isaac Osei-Boadi, the Headmaster of Juaben Senior High School and who is also the Effiduase Diocesan statistician, he seems to agree with Essamuah and states that

―accurate records are not being kept in our books either through ignorance or deliberate fault of ministers to report appropriately‖. He recommends that the proper mechanism should be put in place to stem the tide so as to capture true figures of membership of MCG. According to Osei-Boadi one of the ways to resolve inaccurate presentation of statistics is to train

Circuit and Society statisticians and sensitise the leaders at all levels to understand the need to keep and present accurate records of members in their respective Societies and Circuits.

4.12 Conclusion

In this chapter it was discovered that most of the respondents were aware of the Great

Commission found in Matthew 28:18-20, and identified various activities performed in response to it. It was further revealed that the Class Meetings constitute discipleship process, and most of the respondents asserted that the Class Meetings enable them to grow spiritually

162 Essamuah, Genuinely Ghanaian: A History of the Methodist Church Ghana, 1961-2000, 2010, p.129

99 since teaching of the Bible is the main activity. However, it was noted that some of the members do not attend Class Meetings regularly.

Majority of the respondents identified the Weekly Bible Lesson as the main source material for the Class Meetings apart from the Bible and were of the view that the document is very relevant since it helps them understand the Bible and other social issues. The next chapter will present summary of findings, issues emerging out of the Study, recommendations and a conclusion of the Study.

100

CHAPTER FIVE SUMMARY OF FINDINGS, ISSUES EMERGING OUT OF THE STUDY, RECOMMENDATIONS AND CONCLUSION

5.1 Introduction

In the previous chapter the result of questionnaire administered, interviews conducted and statistical report of the Effiduase Diocese submitted to Conference of the Methodist Church

Ghana was presented. This chapter presents summary of findings of this research, issues emerging out of the study, recommendations for the improvement of the Class System and conclusion.

5.2 Summary of Findings

The research sought to find out how operational the Great Commission in the Effiduase

Diocese of the Methodist Church Ghana is. It also uncovered how the Class System promotes discipleship and examined whether the church members are growing qualitatively and quantitatively. Furthermore, the study ascertained the relevance of the teaching materials at the Class Meetings to our contemporary Ghanaian situations engaged our attention, and the regularity of members to Class Meetings.

5.2.1 Concept of Discipleship in Matthew 28:18-20

The words of Jesus as found in Matthew 28:18-20 is popularly known as the Great

Commission. It was discovered in the study that the main command found in the text is maqhteusate (mathēteusate) translated as ―make disciples‖. Words such as ―going‖,

―baptising‖ and ―teaching‖ are verbal participles. They indicate how to carry out the command ―make disciples‖. The verb maqhteusate (mathēteusate) is plural hence followers of Jesus are to make disciples of as many people as possible. The disciples made

101 would constitute the people of God. The people of God made up the ekklesia (ekklesia), church.

The main command requires the disciples to recruit followers from ―all nations‖. Preaching of the Good News enables the disciples to enlist followers of all nations. Making disciples is a package which includes evangelism, training and motivating persons to multiply themselves. Foli affirms the above assertion and identifies the principles of making disciples as recruiting, consolidating, teaching, training, sending and multiplying. For him recruiting is making converts through the preaching of the Good News, in other words ―evangelism begins the process of making disciples‖. The gains of evangelism are consolidated by following up persons won and teaching them to build up their faith. Such persons are trained and sent out to multiply themselves.163 Malphurs agrees with Foli and expresses the view that the command of Jesus found in Matthew 28:18-20 has make disciples at the main command and has both evangelism and edification components. He posits: ―to make a disciple, first one has to win a person (a non disciple) to Christ. At that point he or she becomes a disciple. It does not stop there. Now the new disciple needs to grow or mature as a disciple, hence the edification component‖.164 The work of discipleship that makes members mature in the faith is related to the Class System being practised by the Effiduase Diocese of the Methodist

Church Ghana.

The people of God who constitute the church need continuous teaching so as to know and obey all that Jesus has commanded. Witnessing is embedded in disciple making hence in the second discourse Jesus requires loyalty from the disciples to witness. In that mission the

163 R. Foli, Discipleship for Growth. Accra: Trust Publishers, 1995. p.56. 164 Malphurs, Strategic Disciple Making: A Practical Tool for Successful Ministry, 2009, pp.18-19

102 disciples are required to heal the sick, cleans lepers and raise the dead. Hostility was envisaged, therefore there is the need to stand firm.

It was realised in the study that Jesus wanted the disciples to see the value of the Kingdom of

God and strive for it. He therefore used a number of parables in the third discourse. Having taught the disciples how precious the Kingdom of God is, Jesus goes ahead in the forth discourse to expose some entry requirements of members of the Kingdom. They include: childlikeness, humility and forgiveness. Jesus here empowers the church to exercise discipline to disobedient members. The final discourse deals with the judgement of God to hypocritical behaviour such as the Scribes and the Pharisees who thought that people should obey their messages but not emulate their character.

In an attempt to find out from the members of the Effiduase Diocese of the Methodist Church

Ghana their understanding of Great Commission, one hundred and twenty (120) of the respondents representing seventy-eight percent (78%) saw discipleship and evangelism to mean the Great Commission as found in Matthew 28:18-20. There is a clear indication that the meaning of the Great Commission is known by the people of the Effiduase Diocese of

MCG, since most of the respondents were able to identify the meaning of the Great

Commission as found in Matthew 28:18-20 as making disciples and doing evangelism.

It was further discovered that the Effiduase Diocese respond to the Great Commission through ―house to house‖ witnessing, open air outreach, church planting and preparation of new members for confirmation as well as continuous teaching done at Class Meetings. When new disciples are made, they are put together to continue the edification process as the Great

103

Commission urges continuous teaching of all that Jesus has commanded. The Class System is therefore identified as one of the discipleship processes in the Effiduase Diocese of MCG.

5.2.2 Practice of Class System

It was discovered that the Class System came out as a result of the Society at Bristol that met to discuss how money could be raised to pay its debt. The Society had borrowed money to renovate its meeting place. Aboagye-Mensah affirms the meeting at Bristol as the foundation of the Class System which has become a permanent feature of Methodist Church.165 The response in resolving the financial challenge of the members gave birth to the System. The majority of the respondents are aware that the Class System started long before the Methodist

Church was established in Ghana and for that matter the Effiduase Diocese of the Methodist

Church Ghana.

Again, apart from raising substantial amount of money to pay off the debt the Society of

Bristol owned, the Class System enabled it to form a strong Christian fellowship.166 This fellowship continues to meet to study the word of God in conformity to the Great

Commission found in Matthew 28:18-20 so as to understand all that Jesus has commanded.

The outcome of the field survey indicates that sharing of testimonies (public profession of

Christian faith or religious experience) which was practised to encourage members is virtually no longer in practice in the Effiduase Diocese of MCG.

5.2.3 Attendance to Class Meetings

It was discovered once again that weekly Class Meetings are held in all Societies in the

Diocese. Also, not all members who attend Methodist Church services belong to Classes.

165 Aboagye-Mensah, John Wesley and the Early Local Preachers. 1998. P.2 166 Aboagye-Mensah, John Wesley and the Methodist, 2005.

104

Poor attendance to Class Meetings especially the young members of the Church in the

Diocese is a source of concern. Disciplinary action taken against non attendance to Class

Meetings is non-existence contrary to the time of Wesley when expulsion could be one of the ways of exercising discipline for failure to attend Class Meetings. Henderson, points out that

Wesley or an assistant would visit each class and determine the spiritual state of the members. He issues tickets to those found to attend Class Meetings regularly and had reputation of being serious about their religious lives. If one was found not to be living up to the rules of the Society or had missed several Class Meetings without a valid excuse, he would not receive a ticket.167 This served as an extrinsic motivation for members to attend regular Class Meetings. The survey indicates that Class Meetings are no longer mandatory as used to be the case during the time of Wesley.

On the issue of class size, it was discovered that membership of a class is high. We identified in the study that at the inception of the Class Meetings, about twelve (12) members were put together to form a Class. Majority of respondents stated that many of the Classes have twenty-five (25) members and even more. This makes the membership of the Class relatively large for one Class Leader to offer effective pastoral care including visiting the members at their places of residence. Although the Constitution of the MCG makes provision for appointing Assistant Class Leaders, it does not take away the fact that the class size of twenty-five (25) and above is large. The respondents are of the view that the attendance to the

Class Meetings and payment of dues are mandatory. Disciple making as found in Matthew

28:18-20 is a continuous process.

167Henderson, A Model For Making Disciples: John Wesley's Class Meetings, 1997, p.108

105

Appointment of effective and efficient Class Leaders is the foundational building blocks for the discipleship process. In view of that a number of character traits are considered before the appointment is done by the Leaders Meeting. One hundred and thirty-four (134) respondents, representing eighty-eight percent (88%) were of the view that honesty, integrity and faithfulness are character traits expected of Class Leaders. These are important character traits that most of the respondents expect class leaders to exhibit. A person with integrity does not have divided loyalties; they are ‗whole‘ people who can be identified by their single- mindedness. Further, a Class Leader must be sincere, whose lives can be read with positivity, very loyal to God and to his church. The person is always committed to his calling. He must be truthful, faithful, reliable, dependable and honest.

The roles expected of Class Leaders include leading Class discussions, visitation and providing pastoral care for Class members. One hundred and nine (109) respondents representing seventy-one percent (71%) stated that leading Class Meetings and providing pastoral care are the responsibilities for class leaders. Discipleship is likened to mentorship or apprenticeship whereby the student or the learner imitates the teacher. Class Leaders are to see each person in his class once a week at least, in order to inquire how their souls prosper, advise, reprove, comfort or exhort, as occasion may require, and to receive what they are willing to give toward the relief of the preachers, church, and the poor.168

Despite the important roles Class Leaders play most of them are not prepared to handle Class

Meetings in the Effiduase Diocese of MCG. The survey revealed that most of the respondents were not aware of leaders‘ preparatory class as a means of preparing class leaders to lead

Class Meetings. Eighty-three (83) respondents which represent fifty-four percent (54%) are

168 Bratcher, The General Rules of the Methodist Class Meetings, 2012.

106 not aware of leaders‘ preparatory class. This indicates that most of the class leaders are not prepared to lead Class Meetings efficiently.

Another significant discovery is that about seventy-six percent (76%) posited that Class

Meetings help to improve the understanding of the Bible and this helps to transform their lives since the church exists to inform and to transform members hence the word of God is taught for members to understand and apply it to their daily lives. This agrees with the Great

Commission as found in Matthew 28:18-20 urging the disciples to teach the new disciples to obey all that Jesus has commanded.

It was discovered also that members stay far away from the meeting places and this poses challenge to members. This is contrary to the early Class Meetings held in Bristol and other parts of England where the Methodist Church began. Henderson posits that since the Class

Meetings were held regularly once a week, it was important to meet at a place that was easily accessible by all the members. For him the familiarity of a local surrounding must have added a sense of warmth and community to the meeting. Wherever the Class met, the primary consideration was the convenience of the members. This kept the travel time to a minimum, and allowed the members to participate fully in the activities of the group.169

5.2.4 Study Material

The Board of Ministries (BOM) of the Methodist Church Ghana expresses joy in her report to

Conference of MCG that Lesson Bible Quarterly (LBQ) which is now Weekly Bible Lesson

(WBL) is produced for use in Class Meetings. The Effiduase Diocese makes use of the WBL in her Class Meetings. It was noted that most of the members do not have copies of their own.

169 Henderson, A Model For Making Disciples: John Wesley's Class Meetings. 1997, p.99

107

Although the consignment for the Effiduase Diocese has increased from one thousand two hundred (1200) copies to one thousand five hundred (1500) copies, there is clear indication that the quantity is woefully inadequate despite that fact that Quayson Moses, the Bishop has identified low literacy level.

On the issue of relevance of WBL, the survey reveals that there is an improved understanding of the Bible by the members which could also imply an improved spiritual growth. Apart from developing members spiritually, it also examines and addresses some contemporary issues like the plastic waste menace, bush burning, depletion of the ozone layer, and electing our national leaders. Asante Emmanuel, General Director of Board of Ministries (B.O.M) in his preface to the first edition of Lesson Bible Quarterly (LBQ) states: the usefulness of the study material is that it stimulates in depth bible study and discussion at our Class Meetings.

His view was that the use of the material would facilitate spiritual growth of members and would also bring uniformity in Class Meeting discussions.170

5.3 Numerical Growth of the Effiduase Diocese

It was realised from the study that the Effiduase Diocese and for that matter the entire

Methodist Church Ghana has low quantitative growth rate of one point two percent (1.2%) as against targeted yearly increase of twenty percent (20%) set for herself in the year 2004 to

2009. This present growth rate is below the national growth rate of two point five percent

(2.5%).171 This affirms the assertion made by Essamuah who posits that Methodist Church

Ghana is the mainline church in Ghana which has the lowest growth rate per 1986-87 and

1991-93 survey conducted by Ghana Evangelism Committee.172

170 The Methodist Church Ghana, Lesson Bible Quarterly. Kumasi: MCG, 1998. 171 Ghana Statistical Service, 2010 Population and Housing Census, May 20102. 172 Essamuah, Genuinely Ghanaian: A History of the Methodist Church Ghana, 1961-2000, 2010, p.128

108

5.4 Issues Emerging out of the Study

The rendering of the word poreuqente" (poreuthentes) by most Bible Translations makes it as if the word is an imperative. Rather the word poreuqente" (poreuthentes) is a participle.

It is a verb participle, aorist passive deponent plural. The inflected verb as found in the text could be translated as ―having gone‖, since the verb is a passive deponent, and deponent verbs always are active in meaning and are translated with ―-ing‖ in the passive voice. Since the word is a deponent it could be translated as ―going‖ not ―go‖ as found in most of the current Bible Translations.

Other identifiable translational difficulties are found in the Asante-Twi mother-tongue translation of the Bible (BSG/UBS, 1964, 2012). Verse 18, ―all authority in heaven and on earth is given unto me‖ is translated as In this case the giver is rendered plural. This rendition does not agree with the Greek text. The

Greek word edothē is a verb indicative aorist passive and in a third person singular and should not be in the plural form, since the Greek word is not plural, rather, it should be translated as ―".  is singular and agrees with the Greek text. In an interview with Kofi Agyekum, a Professor of Linguistics at the

University of Ghana, Legon, he affirms the assertion that the use of in the verse 18 of

Asante Translation makes the giver plural which linguistically does not agree with the Greek

Text. 

Second, in verse 19 the Asante translation renders ―going therefore make disciples of all nations‖ as ―‖. This translation also has a challenge, since it renders ―‖ a command whereas in the Greek the word poreuthentes is an aorist participle deponent, and should be translated as ―going therefore‖ -



109

5.5 Recommendations

For the discussion above the researcher recommends that:

a. The Leaders‘ Meetings of various Societies in the Diocese require the Class Leaders

to account for their members regularly ideally at Leaders‘ Meetings. This would make

the class leaders more careful about the affairs of their members and work towards

retaining the members as well as win more souls to the existing membership. This is a

way of ensuring periodic evaluation of the Class System.

b. The Effiduase Diocese of MCG make conscious efforts to institute leaders‘

preparatory class and to train more class leaders to handle the Class Meetings, since it

was revealed that most of the Classes have more that twenty-five (25) members

contrary to about twelve (12) members that began the Class Meetings. This would

enable the classes to be divided to relatively small size to ensure efficiency.

c. The Diocese makes effort through the Leaders‘ Meetings to ensure that the meeting

place is easily accessible to members since far distance of meeting place from

members residences pose challenge for members to attend Class Meetings.

d. A strategy is put in place by way of motivation so that majority who could read have

their own copies of the WBL. This would facilitate discussions of lessons.

e. The Effiduase Diocese of MCG is to intensify outreach programmes such as open air

preaching and house-to-house witnessing to win more souls into the Church. This

would impact positively on its numerical growth.

5.6 Limitations of the Research

This research could not exhaust all the discipleship processes that support qualitative and quantitative growth of the Effiduase Diocese of Methodist Church Ghana; further research into these areas is recommended. Further, future researcher could use comparative research

110 design to compare the discipleship processes of the Effiduase Diocese of the Methodist

Church Ghana in relation to qualitative and quantitative church growth, and the discipleship processes of the Church of Pentecost and Deeper Life Bible Church all in Ghana.

5.7 Conclusion

The Methodist Church Ghana anticipated a high growth rate in membership. It has been observed that the numerical growth of the Church is low based on the Church‘s own projection. The perceived poor attendance to Class Meetings which is aimed at making disciples has been confirmed by this research.

The Gospel of Matthew has been identified as one of the teaching manuals for the church.

Making disciples is seen as the main command given by Jesus according to the text. The command is a package which includes; the enlistments of members through preaching, consolidating them through baptising and teaching as well as sending them to also bear fruits by way of winning others for Christ.

The exegesis on Matthew 28:18-20 has shown clearly that the main command is ―make disciples‖. These words; ―going‖, ―baptising‖, and ―teaching‖ are participles which imply ongoing activity. The content of material expected to be used by the disciples includes ethical instructions, teachings of the kingdom of God, instructions to the church and warnings of judgement that await disobedience.

Class System is a permanent feature of the Methodist Church worldwide and in Ghana in particular. This System started as a means of resolving financial challenge of the new

Christian group. We discussed the meaning of the Class System as a company of men and women having the form and seeking the power of godliness, united in order to pray together,

111 to receive the word of exhortation, and to watch over one another in love, that they may help each other to work out their salvation. Members are expected to participate in the activities of the Class and also recognise it as mandatory.

Class Leaders are appointed by the Leaders Meeting and they are expected to practice honesty, faithfulness, commitment and integrity. The religious purpose includes Bible study for the edification of members and improved fellowship. Economically, it enables the

Diocese to raise funds to support various programmes of the church as it did to help John

Wesley and his new Christian community to pay off the rent they owned. The production and distribution of the Weekly Bible Lessons is to facilitate teaching and learning in Class

Meetings. The WBL is identified to be very relevant since it helps them understand the Bible and other social issues

The study elicited from members their views on the Great Commission found in Matthew

285:18-20; how the Class System promotes the discipleship and membership growth both numerically and spiritually as well as the attendance of members to Class Meetings and issues on the study materials. The views of the respondents have been presented. It was revealed that the Class Meetings constitute discipleship process, and most of the respondents asserted that the Class Meetings enable them to really understand the word of God and appropriate it into their lives. A transformed lifestyle such as improved fellowship and the desire to support the work of God in kind and in cash is likened to spiritual growth.

However, it was noted that some of the members do not attend Class Meetings regularly.

The researcher has also attempted to make a summary of some relevant findings and recommendations. It is important to note that the principles that have been suggested would

112 help the Effiduase Diocese of the MCG to intensify the discipleship process through improved Class Meetings and conscious outreach programme to improve upon the low growth rate of membership.

113

BIBLIOGRAPHY

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1. Abeyie Sarpong G.K Supt. Minister, Ejisu 2nd Jan. 2013

2. Agyekum Kofi Professor of Linguistics, UG, Legon 11th April 2013

3. Ando Francis Synod Secretary, Effiduase 28th Dec. 2012 Supt. Minister, Juaben 4. Ankoana Gyimah Ababio Evangelist, Asokore 26th Dec. 2012

5. Asamoah Samuel Y Supt. Minister, Mampong 5th Jan. 2013

6. Atuahene J. Owusu Asst Synod Sec, Effiduase 17th Dec. 2012

7. Barnies A. Ankomah Headmaster (JHS), Agona 24th Dec. 2012

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15. Osei-Boadi Isaac Headmaster (SHS), Juaben 16th Dec. 2012

16. Owusu John Caretaker , Apaah 21st Dec. 2012

17. Quayson Moses Diocesan Bishop, Effiduase 30th Jan. 2013

18. Sarfo K. Arthur Coordinator Children‘s Ministry 2nd Jan. 2013

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The Methodist Class Book

Appendix 1

Interview questions

1. What does your church do as a response to the Great Commission found in Matthew 28:18-20?

2. Tell me something about the Class Meetings in your church

i. Do you have new members joining the Class?

ii. Do all members in your church belong to a Class?

iii. How many members are in one Class?

3. What are Class Leaders expected to do? (Responsibilities of Class Leaders)

4. How does the Class System help members to grow spiritually?

5. What study material(s) do you use for Class Meetings?

6. How relevance is the material(s)?

7. What recommendation(s) do you make for the improvement of the Class System?

Appendix 2

QUESTIONNAIRE

Biodata

Please tick ( ) an appropriate column a. Gender: Male Female b. Society...... Circuit...... c. Number of years spent in the church 1-10yrs 11-15yrs 16-20yrs 21yrs and above d. Status of membership in the church i) Leader ii) Steward iii) Caretaker iv) Member

The Great Commission

1. The Great Commission in Matthew 28:18-20 is: a) Evangelism b) Discipleship c) Missions d)None

Any More......

2. Effiduase Diocesan response to the Great Commission is through: a) Church planting b) Open air crusade c) Discipling of members d) Prayer conference

Any more......

The Class System

3. Do you belong to a Class? Yes No

4. The Class System begun a) At the beginning of the British Methodist Church b) When the church arrived in Ghana c) When the church arrived in the Effiduase Diocese d) When the church arrived in my town

Any more......

5. The reason for the establishment of the Class System is to: a) Improve fellowship among members b) Raise funds c) Disciple members d) Win souls Any more......

6. What actually goes on in the Class Meeting? a) Study of Bible b) Collecting of money c) Singing d) Praying

Any more...... 7. What disciplinary action is taken for non-attendance? Members: a) Are sent back b) Pay money c) Are rebuked d) None

Any more......

Class System as soul winning platform

8. Which of the following activities does your Class engage in? a) Organise crusades a) do house-to-house witnessing b) Disciple members c) None

Any more......

9. The establishment of your church in the Effiduase Diocese was through: a) Open air crusades b) Few people who came together to worship c) Witnessing of members from other towns d) A request from the chief and people

Any more......

Class Membership

10. There are members in my Class. 11. Average membership attendance of my Class Meeting is a) 1 – 10 b) 11– 16 c) 17 -25 d) Above 25

12. What responsibilities are there for Class Members? They are responsible for: a) Attending Class Meetings b) Paying dues c) Attending funerals d) Responding to the attendance register

Any more......

Class Leaders 13. The roles of Class Leaders are: a) Leading the Class Meetings b) Visiting members c) Collecting Moneys d) Organise parties for members Any more......

14. How do the Class Leaders prepare themselves to lead Class Meetings? Through: a) Class Leaders Seminar b) Class Leaders Preparatory Class c) Giving out Weekly Bible lessons d) No Preparation

Any more......

15. How are the Class Leaders appointed? They are appointed by: a) Voting b) The Minister c) The leaders Meeting d) Self

Any more...... 16. What character traits are expected of a Class Leader? a) Honesty b) Integrity c) Eloquence d) Faithfulness Any more...... 17. What responsibilities are there for Class Leaders? Class Leaders are responsible for: a) Leading Class Meetings b) Providing pastoral care

c) Organising end of year party d) Mentoring members

Any more......

Challenges of Class Members

18. What challenges do Class Members face in attending Class Meetings? a) Lack of transport to the meeting place b) Far distance from members‘ residence to the meeting place c) Financial problems of class members d) Laziness on the part of class members

Any more......

Study Materials

19. What study materials do you use at your Class Meetings? a) The Bible b) Hymn book c) Weekly Bible Lessons e) Bible Dictionary

Any more......

20. Do all members in the Class have the Weekly Bible Lessons? Yes No

21. How useful are the Class Study Materials to you? They: a) Improve my understanding of the Bible b) Address some social issues c) Improve my spiritual growth d) Read for information

Any more......

22. What do you think should be done to improve the Class System of Effiduase Diocese? a. Providing appropriate teaching materials b. The Class size should be small to ensure efficiency c. Class Leaders should be made to account for their members regularly d. Non-attendant members should be disciplined

Any more......

Appendix 3

INTERVIEW OF THE EFFIDUASE DIOCESAN BISHOP,

QUAYSON MOSES (RT REV.)