Moral Teaching Reflected Through Peter's Response

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MORAL TEACHING REFLECTED THROUGH PETER’S RESPONSE TOWARD CHIRST DISCIPLESHIP AS SEEN IN THE FOUR GOSPELS

AN UNDERGRADUATE THESIS

Presented as a partial fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters

AGUSTIAS MEGA PURNAMI PUTRI

Student Number: 144214043

DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS UNIVERSITAS SANATA DHARMA YOGYAKARTA 2019 PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

MORAL TEACHING REFLECTED THROUGH PETER’S RESPONSE TOWARD CHRIST DISCIPLESHIP AS SEEN IN THE FOUR GOSPELS

AN UNDERGRADUATE THESIS Presented as a partial fulfillment of the Requirements for the Degree of Sarjana Sastra in English Letters

AGUSTIAS MEGA PURNAMI PUTRI

Student Number: 144214043

DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS UNIVERSITAS SANATA DHARMA YOGYAKARTA 2019

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STATEMENT OF ORIGINALITY I certify that this undergraduate thesis contains no material which has been previously submitted for the award of any other degree at any university, and that, to the best of my knowledge, this undergraduate thesis contains no material previously written by any other person except where due reference is made in the text of the undergraduate thesis

Yogyakarta, July 30th, 2019

Agustias Mega Purnami Putri

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LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA ILMIAH

UNTUK KEPENTINGAN AKADEMIS

Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata Dharma

Nama : Agustias Mega Purnami Putri Nomor Mahasiswa : 144214043

Demi pengembangan ilmu pengetahuan, saya memebrikan kepada Perpustakaan Universitas Sanata Dharma karya ilmiah saya yang berjudul MORAL TEACHING REFLECTED THROUGH PETER’S RESPONSE TOWARD CHRIST DISCIPLESHIP AS SEEN IN THE FOUR GOSPELS Beserta perangkat yang diperlukan (bila ada). Dengan demikian saya memberikan kepada Perpustakaan Universitas Sanata Dharma hak untuk menumpan, mengalihkan dalam bentuk media lain, mengelolanya dalam bentuk pangkalan data, mendistribusikan secara terbatas, dan mempublikasikannya di internet atau media lain untuk kepentingan akademis tanpa perlu meminta ijin kepada saya maupun memberikan royalty kepada saya selama tetap mencantumkan nama saya sebagai penulis. Demikian pernyataan ini saya buat dengan sebenarnya.

Dibuat di Yogyakarta Pada tanggal 30 Juli 2019

Yang menyatakan,

Agustias Mega Purnami Putri

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It’s okay not to try so hard when you are having a hard time. If you run fast like rabbit, you can reach the top. But even if you go slowly like a turtle, you’ll also get there.

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In dedication to those who are doing discipleship.

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ACKNOWLEDGEMENTS

I would like to at first express my deepest gratitude to Jesus Christ for giving me strength to go through all of this.

I also want to say thank you to my advisor, Mr. Tatang Iskarna for leading me through the process, reminding me when I start to walk slowly, and the most important thing is for not giving up on me. I also would like to thank my co- advisor, Ms. Sri Mulyani, Ph.D for the suggestion, discussion, and correction about this study.

I give my special gratitude to my dad who is now happily watching me from heaven. My special gratitude also goes to my mom who always patiently supports me no matter what, my sister, Ribka, for providing me books, her knowledge and time to discuss the gospel with me, and my brother, Niko, who also supports me.

Last but not least, my thanks go to Perkantas Yogyakarta for introducing me to discipleship, Sakha Holiday and JawaJiwa Homestay for the precious experiences, Mbak Cilla for suggesting books that I can use and the memorable discussion about discipleship, Theo Augusta for always having my back,

Bernadeta for willing to accompany me in the library, my lovely Willow for always cheering up my days, Nuk Ovi for the support, and finally my 8 years friends, Bodaters: Matio, Dilla, and Teta.

Agustias Mega Purnami Putri

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TABLE OF CONTENTS TITLE PAGE ...... ii APPROVAL PAGE ...... iii ACCEPTANCE PAGE ...... iv STATEMENT OF ORIGINALITY ...... v LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA ILMIAH ...... vi MOTTO PAGE ...... vii DEDICATION PAGE ...... viii ACKNOWLEDGEMENTS ...... ix TABLE OF CONTENTS ...... x ABSTRACT ...... xi ABSTRAK ...... xii

CHAPTER I: INTRODUCTION ...... 1 A. Background of the study ...... 1 B. Problem Formulation...... 4 C. Objectives of the Study ...... 5 D. Definition of Terms ...... 5 CHAPTER II: REVIEW OF LITERATURE ...... 7 A. Review of Related Studies ...... 7 B. Review of Related Theories ...... 10 1. Theory of Character and Characterization ...... 10 2. Theory of Discipleship ...... 13 3. Theory of Moral Teaching ...... 15 4. Bible as Literature ...... 16 C. Theoretical Framework ...... 17

CHAPTER III: METHODOLOGY ...... 19 A. Object of the Study ...... 19 B. Approach of the Study ...... 20 C. Method of the Study ...... 21

CHAPTER IV: ANALYSIS ...... 23 A. The Description of Peter in The Four Gospels...... 23 B. The Practice of Christ Discipleship Experienced by Peter ...... 35 C. Moral Teaching Reflected Through Peter’s Response Toward the Practice of Christ Discipleship ...... 45

CHAPTER V: CONCLUSION ...... 53 REFERENCES ...... 58

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ABSTRACT PUTRI, AGUSTIAS MEGA PURNAMI (2019). Moral Teaching Reflected Through Peter’s Response Toward Christ Discipleship As Seen In The Four Gospels. Yogyakarta: Department of English Letters, Faculty of letters, Universitas Sanata Dharma This research is conducted to analyze Peter’s response toward Christ discipleship. The story begins as he is selected by Jesus to be one of His disciples. Peter is a unique character, yet controversial. During his following Jesus, he shows such up and down responses. This research has three objectives to be solved. The first objective is to find out how Peter is described. The second is to find out the practices of Christ discipleship that are experienced by Peter. The third is to identify the moral teaching reflected through Peter’s response toward the practices of Christ discipleship. The method which is used in this study is library research. Since this study analyzes the moral teaching of Peter’s responses toward discipleship which implies Christian values, thus the moral philosophical approach is applied. The result of the analysis shows that Peter is impulsive, outspoken, fickle, and humble character. The practice of discipleship experienced by Peter consists of four stages which are sharing, connecting, ministering, and disciple making. The first stage, sharing, happens when he is selected by Jesus to be His disciple. The second stage, connecting, happens as Jesus associates with them and expects consecration throughout association. The third stage, ministering, Peter experiences Jesus’ demonstration in ministering others, being delegated to minister, and Jesus’ supervision. The final stage, disciple making, Peter experience to be assigned making other disciple or disciple maker and Jesus’ impartation as He gives them His spirit. In the end, Peter responds the practices of discipleship by accepting it. The moral teaching that can be learned especially in the way Peter responds the practices of Christ discipleship are Peter shows that it is important for a disciple not to hesitate accepting the calling to serve Jesus as can be seen in the Peter’s first response. Later, in the second and third practice of discipleship emphasize Peter’s determination to keep following Jesus although the struggles are hard and the rejection received. Finally, in the last practice of discipleship shows that Peter’s guilt of denying Jesus does not stop him to disciple others. Instead, he learns from his mistake so that repentance happens within Peter’s life.

Keywords: Peter, gospel, discipleship, moral teaching

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ABSTRAK PUTRI, AGUSTIAS MEGA PURNAMI (2019). Moral Teaching Reflected Through Peter’s Response Toward Christ Discipleship As Seen In The Four Gospels. Yogyakarta: Program Studi Sastra Inggris, Fakultas Sastra, Universitas Sanata Dharma. Penelitian ini dilaksanakan untuk menganalisis respon Petrus terhadap pemuridan. Cerita tentang Petrus bermula ketika ia terpilih untuk menjadi salah satu murid dari Yesus. Petrus merupakan karakter yang unik, juga kontroversial. Selama mengikuti Yesus, Petrus banyak menunjukan respon yang berubah-ubah. Penelitian ini memiliki tiga tujuan untuk dicapai. Yang pertama adalah mencari gambaran karakter tokoh Petrus dalam empat Injil. Yang kedua mencari praktik-praktik pemuridan Kristus yang diikuti oleh Petrus. Yang ketiga mengidentifikasi ajaran moral yang direfleksikan melalui respon Petrus terhadap praktik-praktik pemuridan Kristus. Bentuk penelitian ini adalah studi literatur. Karena penelitian ini menganalisa ajaran moral dari tanggapan Petrus terhadap pemuridan yang termasuk dalam nilai Kristiani, oleh karena itu pendekatan moral-filosofis digunakan. Hasil dari penelitian ini menunjukan bahwa Petrus adalah karakter yang impulsif, terus terang, berubah-ubah, dan rendah hati. Praktik pemuridan yang dialami oleh Petrus terdiri dari empat tingkat antara lain, bagikan, hubungkan, layani, dan muridkan. Pada tingkat pertama, bagikan, dialami Petrus ketika ia dipilih oleh Yesus untuk menjadi murid-Nya. Pada tingkat kedua, hubungkan, dialami Petrus ketika Yesus tinggal bersama-sama dengan para murid dan Ia mengharapkan ketaatan selama tinggal bersama. Pada tingkat ketiga, layani, Petrus mengalami percontohan dalam melayani sesama, penugasan untuk melayani dan pengawasan oleh Yesus. Dalam tingkat terakhir, muridkan, Petrus ditugaskan untuk memuridkan orang lain atau sebagai pembuat murid dan Yesus mengimpartasikan diri-Nya ketika Ia memberikan Petrus Roh Kudus. Pada akhirnya, Petrus meresponi praktik-ptaktik pemuridan dengan menerimanya. Ajaran moral yang dapat dipelajari terutama dalam cara Petrus meresponi praktik- praktik pemuridan Kristus adalah Peter menunjukan bahwa penting bagi seorang murid untuk tanpa ragu-ragu menerima panggilan untuk melayani Yesus sebagaimana dapat dilihat pada respon Petrus yang pertama. Kemudian, pada praktik pemuridan yang kedua dan tiga menegaskan ketetapan hati Petrus untuk tetap mengikut Yesus meskipun perjuangan berat dan penolakan yang diterima. Akhirnya, pada praktik pemuridan yang terakhir menunjukan bahwa perasaan bersalah Petrus karena menyangkal Yesus tidak menghentikan Petrus untuk memuridkan orang lain. Sebaliknya, ia belajar dari kesalahannya sehingga pertobatan terjadi dalam diri Petrus.

Kata Kunci : Peter, gospel, discipleship, ajaran moral

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CHAPTER I

INTRODUCTION

A. Background of the Study

It is true that human was created more special than other living things. The fact that humans were born along with intelligence and thought gives them the ability to think and give different responses to different occasions. The form of response itself can be various such as written response as can be found in the newspaper, spoken response and response through an act.

Yet, responses are not only found in daily interaction, it can also be found in the work of literature through the act of the character. As Hudson (1958) says that literature is a vital record of what men have seen in life, what they have experienced of it, what they have thought and felt about those aspects of it which have the most immediate and enduring interest of all of us. It is thus fundamentally an expression of life through the medium of language (p. 10).

Thus, the writer argues that the work of literature contains the response of the characters toward the things that they have seen, thought, felt or experienced.

Besides responses, literary work also contains a message either moral or philosophical value, or both of them. As Hutama (2011) said that literature can always entertain a soul but at the same time it should be able also to serve as something that inspires, if not enlightens, anyone who does the reading (p. 3). On the other word, literature has a purpose as a reflection of human's life and also as a vehicle to show values.

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In this thesis, the writer chooses the four Gospels, Matthew, Mark,

Luke and John, to be analyzed. The four Gospels which mainly tell about the story of Jesus’ earthly life is well known as Christian holy book. Yet, in some cases it can be treated as literary work. Looking at the overall format of the Bible, the format is the literary anthology—a collection of varied literary genres written by multiple authors over the span of many centuries. In its details, too, the Bible is a literary book. Most of it is embodied in the genres of narrative, poetry, letters, and visionary writing. Dozens of smaller genres accumulate under those big rubrics

(Ryken, 2014, para. 3). The previous statement supports Dodd’s (1932) explanation concerning of the Gospels as narrative text since it offer the earliest extant narrative of the Ministry of Jesus Christ. The general order of that narrative reappears substantially in the four Gospels which offer at first sight a totally different arrangement of events (p. 396). Thus, the writer argues that Gospel as one of literary work particularly narrative text, reflects the humans’ life in the past.

From so many characters in the Gospels, the writer is interested in analyzing one of the characters named Peter who tends to be unique yet controversial. Peter is Jesus Christ’s disciple and is part of the inner circle besides

James and John. Peter who is also known as Chepas which means “a rock” was originally from Bethsaida and was living not far away from the synagogue of

Capernaum. Since those two cities were located near the Lake of Galilee, Peter worked as a fisherman along with James and John. Through his job also, he finally met Jesus Christ who called Peter in order to follow Him. Though Peter PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

only heard about Jesus from his brother, Andrew, Peter decided to follow Jesus immediately then soon became the first disciple of Jesus Christ (Got Questions:

Who was Peter in the Bible?, 2019, para. 2).

After following Jesus as His disciple for years, Peter who was the prominent disciple transformed into a natural-born leader, he even became the spokesman for the twelve disciples. Besides, he was not only unique since he was an outspoken, enthusiastic, strong-willed and impulsive person but also controversial since he was easily changed mind, brash and spontaneous.

Peter was the disciple who showed such up and down responses. In several instances, Peter showed himself to be impetuous to the point of rashness. For example, it was Peter who left the boat to walk on the water to Jesus and promptly took his eyes off Jesus and began to sink. It was Peter who took Jesus aside to rebuke Him for speaking of His death and was swiftly corrected by the Lord. It was Peter who suggested erecting three tabernacles to honor Moses, Elijah, and

Jesus and fell to the ground in fearful silence at God’s glory. It was Peter who drew his sword and attacked the servant of the high priest and was immediately told to sheath his weapon. It was Peter who boasted that he would never forsake the Lord, even if everyone else did and later denied three times that he even knew the Lord. (Got Questions: Who was Peter in the Bible?, 2019, para. 5).

By looking at the various responses that are showed by Peter, this thesis reveals how the responses of Peter are particularly toward discipleship. After those responses are revealed, moral teaching is drawn from those responses. In this study, Jim Putman, et. al. and Robert Coleman’s conception of discipleship is PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

indispensable since it has a great part in answering the practices of discipleship experienced by Peter.

Jesus’ invitation to disciple others as can be seen in The Great

Commission (NKJV, Matthew 28:16-20) is not an invitation which is intended to the apostles only. Yet, it becomes the invitation or command to all of the followers of Jesus Christ. It is even applicable in today’s life especially for

Christian nowadays. The fact that discipleship still becomes a massive movement in the church as well as para-church makes this topic worth discussing. Through the life of Peter during his following Jesus, a lot of things can be learned from him particularly in the way he responds the practices of Christ discipleship. Being trained by Jesus Himself does not automatically make Peter into good disciple. In fact, he is the one who mostly shows his imperfection as a disciple. However, he has the willing to learn which helps him into spiritually growing until finally becoming the solid rock and the pillar of the early church.

B. Problem Formulation

In order to have a deep analysis, the writer formulates the problem into the questions below:

1. How is Peter described in the four Gospels?

2. What are the practices of Christ discipleship experienced by Peter in

the four Gospels?

3. What is the moral teaching reflected through Peter’s response toward

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C. Objectives of the Study

As the problems have been formulated, there are some objectives to be gained. The first purpose of this study is to find out how Peter is described.

Meaning to say, the writer will identify the characteristics of Peter. Analyzing the characteristics of Peter is important since it becomes the first foundation for the further analysis. The second purpose is to find out the practices of Christ discipleship that are experienced by Peter. Furthermore, after finding the practices of Christ discipleship that are experienced by Peter, the writer will be able to analyze his response by first examining the description and experiences of Peter.

Finally, after his responses are elaborated, the writer is able to reveal the moral teaching in the way Peter responds the practices of Christ discipleship.

D. Definition of Terms

In this part, the terms used are defined in order to avoid ambiguity and misunderstanding. These are the definition of the terms that are used. The first term is discipleship. Based on Elwell (1988), discipleship is understood as the idea that is presented wherever there is a teacher and those taught (p. 629).

Meanwhile, similar to Elwell, Wilkins (2017) interprets discipleship as the central theological theme of the Gospels and Acts (para. 1). Therefore, it can be concluded that discipleship itself is the output implementation of the disciple which becomes the second term.

Disciple is not a word which is commonly used in the daily vocabulary.

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stated by Elwell (1988) is someone who follows another person or another way of life and who submits himself to the discipline (teaching) of that leader or way (p.

629).

The word disciple is found a lot in the Gospel which refers to the twelve or the immediate followers of Jesus whom called by His authority from a wide variety of circumstances. However, there are not only the twelve but all those who were sympathetic to His teaching and are committed to Him, are also called as disciple (Elwell, 1988, p. 629). Those two words are found a lot in the Gospel which becomes the third term that is used a lot in this study.

Gospel is the combination of Books in the Bible. It consists of four Books which are Matthew, Mark, Luke and John. Elwell (1988) states that the meaning itself is derived from the Anglo-Saxon godspell denoting “glad tidings” or “good news” (p. 892). The “good news” is concerning on the Christ’s coming, His various teachings that are mainly focusing on the salvation. Besides, Gospel is also known as the witness of saving events (Elwell, 1988, pp. 892-897).

Since this thesis analyzes Christian teaching, thus the term of moral teaching itself is important to be defined. Moral itself is related to the principles of right or wrong in behaviour (Webster’s New Explorer Encyclopedic Dictionary,

2006, p. 1188). Meanwhile, the definition of teaching is something taught

(Webster’s New Explorer Encyclopedic Dictionary, 2006, p. 1894). Thus, it can be conclude that moral teaching is the taught or lesson related to the principles of right or wrong.

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CHAPTER II

THEORETICAL REVIEW

A. Review of Related Studies

In this part, the writer reviews other related or previous studies done by other researchers on the same work or topic. There are two studies and two articles which are related to this study.

The first related study used is an undergraduate thesis from Heri

Apriyanto, an English Letters Student of Sanata Dharma University batch 2001, entitled Moral Teaching Reflected in Caddy’s Character in William Faulkner’s

The Sound and The Fury. In his thesis, the discussion focuses on the analysis of the character named Caddy and the moral teaching that reflected through her characteristics. The moral teaching are drawn by looking at the character’s reaction, speech, conversation with others and mannerism. As the result, he finds out,

From those theories on character can be draw a conclusion on Caddy’s character. Caddy is rebellious, brave, a girl who cannot control her sexual attitude. From those character stated above, the moral teaching reflected are: the first is that Christian must use their body and their soul wisely with the purpose of the glory of the Lord. The second is that a Christian must respect marriage as a symbol of the union between Christ and his Church. (Apriyanto,2003, pp. 52-53)

Apriyanto’s thesis and this thesis are related since both of them discuss about moral teaching, which are also conducted under the same approach which is moral philosophical. Both thesis are also discuss about the characteristics of the character that reflect Christian moral teaching. However, there are some different between Apriyanto’s thesis and researcher’s thesis. The first different is from the

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literary works that are discussed. Apriyanto’s thesis discuss about a character named Caddy’s in William Faulkner’s The Sound and The Fury, while researcher’s thesis discusses about the character of Peter on the four Gospels.

The second study talks about the practice of uncompromising discipleship experienced by a character. It is an undergraduate thesis conducted by the student of English Letter Department Sanata Dharma University batch 2005. It is written by Agathon Hutama entitled The Uncompromising Christian Discipleship Of

Nobuo Nagano In Ayako Miura's Shiokari Pass. The concept of discipleship portrayed by Agathon Hutama gives the writer an insight about discipleship since it is written under the same approach which is moral philosophical approach. In his study, Hutama (2011) found out that the character’s development results in two phases which are ‘unconscious’ and ‘conscious’ actualization of Christian discipleship (p. xi). The form of uncompromising Christian discipleship shows up once the character is in the ‘conscious’ phase, marked with the main character’s enlightenment that he was a sinner, and would always be. Therefore, he did not hesitate when he thought it is necessary to sacrifice his own life for others, just as

Christ did (Hutama, p. xi). Thus, the concept of discipleship offered by Hutama more concerns on the cost of being a disciple which is costly and struggling.

The third study which is related is a journal written by Bill Cosgrave entitled The Cost of Discipleship which was published by the Furrow in February

2005. This journal is important to be one of the related studies since it helps the writer to enrich the understanding of discipleship. According to Cosgrave (2005), discipleship is essentially appreciating and responding to this divine love and PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

doing so after the manner and in imitation of Jesus (p. 69). Basically, this journal is trying to make an attempt to spell out briefly what is involved in this costliness of discipleship (Cosgrave, 2005, p. 67). Though it is not intended to present a full account of discipleship, this article focuses on the demands, the struggle or challenging dimension of being a follower of Jesus (Cosgrave, 2005, p. 67). As the result, he finds out two things which become the fundamental dimensions of discipleship. Firstly, and primarily according to Cosgrave (2005) is the presence and experience of the Father’s gracious and forgiving love, particularly as that love is incarnated and lived out in the life and death of Jesus. Secondly can be characterized as the test, trial or struggle it involves and that are experienced in daily life (p. 69).

Since this study mainly focuses on Peter, therefore a study under the same variable is taken as can be seen in a journal entitled Simon Peter: A Type of

Theological Transition which is written by Shailer Mathews which becomes the fourth related study. The journal published by The University of Chicago Press on 1901 talks about Peter who is basically a passionate and impulsive yet morally stable. According to Mathews (1901) this moral stability it was that not only made him the leader of the Twelve and the Rock of the historic church, but also made possible in almost typical growth in religious experience and resultant theology (p. 348). This journal elaborates three stages of his faith development during the time when he becomes the disciple of Jesus. Those are the faith born of preconception and authority, the stage of reason, and since his faith has now

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buttressed by reason, he is to reach out into tolerance (Mathews, 1901, pp. 349-

352).

Even though this study is not explicitly related to those three studies, it is still related since this first study is conducted under the same theme and approach. Furthermore, second and third study discuss discipleship which also becomes the variable of the writer’s study. Last, the fourth study which is under the same character gives the writer an insight of Peter as Jesus Christ’s disciple who experiences transformation.

B. Review of Related Theories

1. Theory of Character and Characterization

Character is one of the intrinsic elements of literary work. Abrams (1981) states that character is the person presented in a dramatic or narrative work, who are interpreted by the readers as being endowed with moral and dis-positional qualities that are expressed in what they say – the dialogue – and by what they do

– the action (p. 20). Therefore, character is the person who possesses particular moral and intellectual which can be understood from the dialogue and the actions.

Character itself can be classified in several types. Based on Abrams (1981), the character is classified in two ways based on the character’s qualities. Those are flat and round. Abrams (1981) states that a flat character is built around a single quality, while round character is complex in temperament and motivation and is represented with subtle particularity (p. 24). PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Besides, Holman (1986) also classifies character based on the changes undergone which are static and dynamic. He states that static character undergoes little or no change at all, while dynamic character is modified by his or her actions and revealed the consequences of the actions (p. 83).

Characterization is defined as the process in which an author describes the characters in his or her work, in order to convey to the reader what sort of people they are and make the reader get to know and understand them (Murphy, 1972, p.

161). There are nine methods that can be used in order to describe a character based on Murphy (1972), those are personal description, character as seen by another, speech, past life, conversation with other, reactions, direct comment, thoughts, and mannerism and are explained further as follows. a. Personal description. The author can describe a person’s appearances and

clothes. From the descriptions, the readers are given the image of how the

character looks like such as: his build, his skin-color, his outer coat and the

scar of his face. b. Character as seen by other. The author can describe a character through the

eyes and opinions of another, instead of describing a character directly. The

reader gets, as it were, a reflected image. c. Speech. The author can give the reader an insight into the character of one of

the persons in the book through what the person says. Whenever the person

speaks, involves in conversation with other, or gives opinion, he is actually

giving the reader some clues to his character.

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d. Past life. One person’s past life can be a clue for the reader to shape the

character. This can be done by the direct comment by the author, the

person’s thought, his conversation, or through the medium of another person. e. Conversation with others. A person’s character can also be seen through the

conversation of other people or through the things that they say about him.

People talk about other people and the things they say often give a clue to the

character of the person spoken about. f. Reactions. The author can also give the reader a clue to a person’s character

by letting the reader know how that person reacts to various situation and

events. g. Direct comment. The author can describe or comment on a person’s

character directly. h. Thought. The author gives the reader direct knowledge of what a person is

thinking. In this respect, an author is able to do what his reader cannot do in

real life. i. Mannerism. The author can describe a person’s mannerism, habits or

idiosyncrasies that may also tell the reader something about his character

(pp. 161-173).

There are nine methods that are used to describe a character. However, there are only five ways applied in the analysis and those are personal description, character seen by other, speech, conversation with other, and reaction.

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2. Theory of Discipleship

Hull (2004) states that the word disciple originally comes from Greek

mathetes which means learner or someone who learns by following. The term

‘disciple’ is found a lot in the New Testament, particularly in depicting the twelve

disciples (p. 24). Discipleship basically involves transformation at the deepest

levels of the understanding, affection, and will. It is a process taught by Jesus and

is received by the disciples. Coleman (1972) mentions that discipleship consists

of eight steps which are Selection, Association, Consecration, Impartation,

Demonstration, Delegation, Supervision, and Multiplication (pp. 19-107).

Since some of the eight steps are still related to each others, therefore

referring to Coleman’s idea, Putman and Harrington (2013) later categorize those

steps into four main categories which called SCMD or Share, Connect, Minister,

and Disciple (p. 195). Putman and Harrington categorize the eight steps into

Sharing which consists of Selection. Next is Connect which consists of

Association and Consecration. Then Minister which consists of Demonstration,

Delegation, and Supervision. Finally Disciple which consists of Multiplication

and Impartation (2013, pp. 198-210). Coleman’s explanation of each steps is used

in order to analyze the practice of discipleship. Meanwhile, Putman’s

categorization is also used since some of the steps are still related to each other.

Those are experienced by the disciples and are explained further as follows.

a. Sharing. It starts as Jesus shares His life through words and deeds. Later, as

people receive His message, He selects them to be His disciple. His concern

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is not with the program to reach the multitudes, but with men whom the

multitudes will follow. The initial objective of Jesus’ plan is to enlist men

who can bear witness to His life and carry on His work after He returns to

the Father. All of this certainly impresses one with the deliberate way that

Jesus proportion His life to those He wants to train. It also graphically

illustrates a fundamental principle of teaching: the more concentrated the

size of the group being taught, the greater the opportunity for effective

instruction. Jesus devotes most of His remaining life on earth to these few

disciples. He literary stakes His whole ministry upon them. b. Connecting. In this stage, Jesus makes it a practice to associate with them.

In the end, He is going to send them forth to preach, and have authority to

cast out devils. However, before these men do those job, they are to be “with

Him”. In fact, this personal appointment to be in constant association with

Him is as much a part of their ordination commission as the authority to

evangelize. It is even more important, for it is the necessary preparation for

the other. Besides association, the disciples also experience consecration. It

means the surrender of one’s whole life to the Master in absolute submission

to His sovereignty. Jesus requires obedience hence He can mold their lives

by His word. There could be no development of character or purpose in the

disciples without obedience. c. Ministering. In the third stage, the disciples experiences demonstration of

how Jesus lives in supremely winning soul. Afterwards, the disciples are

given delegation, Jesus gives something to do to His disciples. Last, they PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

also experience supervision which means Jesus keeps checking on them after

the disciples have done their job.

d. Disciple making. In this last stage which becomes the main part, the disciples

are invited to be reproductive. It means that Jesus is inviting the disciple to

be disciple maker or make another disciple. Besides, they also experience

impartation which means Jesus gives Himself away. The disciples

experience Jesus’ life of giving away what have the Father had given Him.

He gives them His Spirit that will help them to know the love of God for a

lost world (Coleman, 1972, pp.19-96).

3. Theory of Moral Teaching

As stated by Guerin (2005) that the larger function of literature is to teach

morality and to probe philosophy issues. The readers interpret literature within a

context of the philosophical thought in a period of group existence (p. 77).

Besides, a related attitude is that Matthew Arnold, the Victorian critic insists that

a great literary work must possess “high seriousness” (Guerin, 2005, p. 78). Thus,

it implies that work of literature can contain certain values or teaching which can

be obtained by understanding deeper the whole content of the work. Referring to

Guerin’s utterance that the readers interpret literature within a context of the

philosophical thought in a period of group existence, meaning to say that the

literary work itself is intended to criticize certain teaching in a certain period.

Besides, it can also reveal the condition of certain group of people.

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According to Guerin (1999), a work of literature can present religious

aspects, which is very dogmatic in some ways. The form, figurative language and

other aesthetic considerations are secondary aspects, which means that they may

beautify the conflicts, diction,and the story itself. Something more important is

the idea in the literary work, which will be transferred. The moral or

philosophical teaching becomes important thing in literary works (pp. 25-26).

The same statement is also expressed by Gardner (1987) that the position of

literature as art is essentially and primarily moral that is life itself giving (p. 15).

In the other words, literary works such as novel, contain some values or teaching

reflected from the life and experiences of the character. The values or teaching

itself has a very wide scope, for instance the value can be in the sense of religious

orientation.

Furthermore, Gardner (1987) also states that a work of art which contain

moral lesson provides value rouse trustworthy feeling about the best and the

worst in human action (p. 19). It means that throughout literary work, the reader

can obtain moral value as the lesson by understanding the content, in

consequence, it is meaningful for human being.

4. Bible as Literature

According to Laux (1932), the word “bible” goes back beyond its Greek

etymology, biblos, biblion, or ta biblia that means the book of books, the book of

man, and the book of God (p. 8). Warshaw (1978) states the Bible is for many

people the Holy Book. Incomplete information may offend religious sensibilities. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The book is holy only in the religious sense, however. One need not regard literary analysis of the Bible as a sacred mystery, to be engaged in only by those initiated into the congregation of scholars.

The main activity of Bible as literature consist of analyzing the framing, characterization, recurring images and motifs, and the irony -verbal or situational- in the bible. Drawing on the Bible as literature will find enough selections of literary excellence in the Bible. The Bible has representative example of many genres and of nearly every human concern. The primary focus of the Bible as literature is on its craftsmanship and artistry by approaching the biblical selection as a piece of good writing and emphasizes its literary aspects. Generally slighted the Bible’s literary craftsmanship and dealt with its content (the facts and ideas of the stories and reaching) and its contexts (what it meant to people in ancient times and what it means to people today). When they come to literary qualities of the

Bible, such courses have ordinary acknowledge the power and eloquence of the

King James Version and its influence on our language and literature (pp. 30-51).

C. Theoretical Framework

In this part the writer explains the contribution of each theory above to answer the problems that have been formulated in the first chapter. Theory on character and characterization is used to help answering the problem on the first question in order to see the characteristics and the context of the character through the personal description, character as seen by other, speech, conversation with others, and reaction.

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After finding out the characteristics of Peter, the writer reveals the practices of discipleship experienced by Peter. Here, the theory of discipleship from Robert Coleman, Jim Putman & Bobby Harrington is applied. Once the practices are revealed, the writer reveals his responses by looking at the description of character of Peter. Finally, moral teaching can be drawn from his responses which is analyzed by looking at the theory of moral teaching by

Wilfred L. Guerin and John Gardner. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER III

METHODOLOGY

A. Object of the Study

There are several obvious differences between the literature of the Old

Testament and that of the New. In the first place, whereas the Old Testament is a collection of national literature, containing many different literary types and reflecting an evolving national culture, the New Testament is a strictly sectarian volume made up of the writings of a small group of the followers of Jesus. In the

New Testament there is a very different “spiritual climate” from that in the Old; the early Christian were convinced that the long-awaited Messiah had come, and therefore their writings are full of joy, hope, and the urgency to spread the gospel

(or “good news”) of Jesus’ message (Trawick, 1968, pp. 1-2).

One has to go to the Gospels in particular, to really see the plan of Jesus

(Coleman, 1972, p. 15). Since this thesis concerns on analyzing Jesus’ discipleship experienced by Peter, thus the main object of study in this thesis is the four Gospels, Matthew, Mark, Luke and John. Besides, according to Coleman

(1972), the Gospels are after all the only eye witness accounts of the Master at work (p. 15). The Gospels are conveniently considered as work of literature especially as a part of Biblical history and biography. It is biographical in the sense of depicting some events in the lives of Jesus and his early followers. Yet, the Gospels also encompass various literary types, such as fiction (parables), oratory, and theological debate (Trawick, 1968, pp. 6-7).

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Since there are many versions of Bible that Christian people use nowadays, the writer decides to use the New King James Version (NKJV). This bible was published by Thomas Nelson in 1975 and is the modern language update of the original King James Version. About 130 respected bible scholars, church leaders, and lay Christians worked for seven years to update the vocabulary and grammar of the King James Version. Yet, it still restrains much of the traditional interpretation and sentence structure of the King James Version

(New King James Version, n.d., para 1).

B. Approach of the Study

As Hutama (2011) says that appropriate approach is important to be selected especially when an analysis of a certain literary work needs a particular pattern of thought that will help determining the limitations so that the analysis can be conducted fairly as the objectives of the study demand (p. 16).

Literature is an important source of moral guidance and spiritual inspiration since it has such a didactic purpose. According to Guerin (1999) that the larger function of literature is to teach morality and to probe philosophical issues and therefore literature will be contextually interpreted based on the philosophical thought of a period or a group (p. 25). The Gospel which means the

“God spell” mainly contains the news of eternal life delivered by Jesus. The news itself are delivered through teachings, miracle, and attitude of Jesus. Those are part of discipleship done by Jesus and experienced directly by the disciple.

Therefore, discipleship is sort of a process involved spiritual transformation. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

The writer uses moral-philosophical approach in order to analyze the practices and responses of Peter toward discipleship since it is based on real person named Peter who happened to be one of Jesus Christ’s disciples. Peter also experiences to be processed and taught directly by Jesus Himself. Though he lives together with Jesus does not make him as an obedient disciple, he shows such up and down responses. Here, in this study, the idea of Christian philosophical is employed as it shows the process of discipleship which transforms Peter through head, heart, and hand. Thus, the writer argues that moral-philosophical approach is suitable for this study.

C. Method of the Study

Library research method was used to analyze the Gospel, meaning to say that all the datum needed to support this study were obtained mostly from some books and references which are available in the library.

This study used two kinds of sources, the first one is the primary source which is the Gospel itself and the second sources are from work or studies and books that are used for the references. The books were The Masterplan of

Evangelism by Robert Coleman, Discipleshift by Jim Putman & Bobby

Harrington, Jesus Christ Disciplemaker by Bill Hull, Understanding Unseen by

M.J. Murphy, A Glossary of Literary Terms by M.H Abrams, and any other that may enrich the analysis. Besides, further information was also taken from the internet.

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Several steps were also taken for further analysis of this study. The first step is close reading to the work itself which is Gospel. The close reading was done in order to get deeper understanding about the character so that the writer could determine the topic and after that formulating the problems. The second step was finding some theories that were related to this study, such as theory of character and characterization and theory of discipleship. Third, the theories that had been classified were applied to answer each of the problem formulation.

After finding out the responses of Peter toward discipleship, the writer could draw the conclusion which became the last step of conducting this study. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

CHAPTER IV

ANALYSIS

In this chapter, the writer presents the answers of the questions stated in the problem formulation. Therefore, the analysis is divided into three parts. The first part is aiming to answer the first problem formulation which is the description of Peter in the Gospel. The second part is the answering the question of the second problem formulation which is the practices of discipleship that are experienced by Peter. In the last part which is the third one is the answer of the third problem formulation which is elaborating the moral teaching of Peter’s responses toward the practices of Christ discipleship.

A. The description of Peter

Simon gets the name Peter or is also well known as Cephas from Jesus

Himself which means ‘a rock’ as can be seen in the Gospel of John.

And he brought him to Jesus. Now when Jesus looked at him, He said, “You are Simon the son of Jonah. You shall be called Cephas” (which is translated, A Stone).” (NKJV, John 1:42).

He does not get his name out of nowhere. The teachings and struggles experienced by him slowly transform Peter into the solid rock that makes him as the pillar of the early church as Jesus says to him, “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.” (NKJV, Matthew 16:18).

However, in the Gospels, his characteristics tend to be a rolling stone.

There are moments when he is found speak or act in a way that would be inappropriate for a disciple. Since this study is mainly focusing on the Gospels,

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Peter’s prominent characteristics that are going to be explained in this part are impulsive, outspoken, fickle and humble.

1. Impulsive

Peter is such an impulsive person since he is sometimes found to react without any forethought or he is doing things without any consideration of what would happen in the future. According to Murphy, the characteristic of someone can be seen from the reaction, therefore Peter’s being impulsive can be seen mostly from the reaction that he shows. The first reaction which proves the impulsiveness of Peter is when he first is called by Jesus to be His disciple. The

Gospel of John tells that Simon Peter knows about Jesus from his brother Andrew who happens to be one of John the baptist’s disciples.

One of the two who heard John speak, and followed Him, was Andrew, Simon Peter’s brother. He first found his own brother Simon, and said to him, “We have found the Messiah (which is translated, the Christ) (NKJV, John 1:40-41).

Those two brothers acknowledge that Jesus is the Messiah whom based on the Jews’ understanding is believed that He will give freedom to Israel. This later becomes the underlie reason for them to follow Jesus. The Gospel of

Matthew and Mark emphasize the reaction which is leaving their job as fishermen in order to follow Him. In those two Gospels are found evidence Simon Peter’s sense of rashness in deciding to follow Jesus. The Gospel of Matthew states,

“Then He said to them, “Follow Me, and I will make you the fishers of men.”

They immediately left their nets and followed Him” (NKJV, Matthew 4:19-20).

Furthermore, the same occasion is also found in the Gospel of Mark,

“Then Jesus said to them, “Follow Me, and I will make you become the fishers of PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

men.” They immediately left their nets and followed Him” (NKJV, Mark 1:17-

18). Both of the Gospels tell how they, including Peter, all of sudden decide to follow Jesus as soon as they are called, leaving their boat and job.

Meanwhile, the Gospel of Luke explains the calling process differently and in detail. Peter is called as disciple in a dramatic event which happens by the

Sea of Galilee.

When He had stopped speaking, He said to Simon, “Launch out into the deep and let down your nets for a catch.” But Simon answered and said to Him, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” And when they had done this, they caught a great number of fish, and their net was breaking (NKJV, Luke 5:4-6).

The calling happens as Jesus befriends with Peter. Because of Peter’s agreement in following Jesus’ order, they successfully catch a great number of fish. However, this agreement is apparently influenced by Peter’s impulsiveness.

It is proven from his speech, saying, “Master, we have toiled all night and caught nothing; nevertheless at Your word I will let down the net.” (NKJV, Luke 5:5).

Peter is an experienced fisherman which is proven from his utterance saying “we have toiled all night”. Peter knows very well that night is the best time to catch fish. Yet, just because of Jesus’ order, Peter agrees to let down his net. This is considered as impulsiveness since Peter commits an act without any forethought.

If Peter deeply thinks about it, he might end up rejecting Jesus’ order since he has toiled all night yet catch nothing, then it is impossible to catch fish during daytime. Later, Peter’s impulsiveness is also portrayed through his reaction of forsaking all including his boat, a great number of fish, his job, in order to follow

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Jesus as His disciple. It is written in the Gospel of Luke that after bringing their boats to land, they forsake all and follow Him (NKJV, Luke 5:10-11).

Peter’s impulsiveness is also found as he reacts Jesus walks on the sea.

The event of Jesus walks on the sea is recorded in the three Gospels which are

Matthew, Mark, and John. Meanwhile, Peter’s reaction toward this event can only be found in the Gospel of Matthew. The three Gospels portray the situation as scary one. It is written in Matthew and Mark that they are in the middle of the sea which then John clarifies it is about three or four miles away. By the time the disciples see Jesus walks on the sea, they are troubled and greatly afraid as they think they might see a ghost.

And Peter answered Him and said, “Lord, if it is You, command me to come to You on the water.” So He said, “Come.” And when Peter had come down out of the boat, he walked on the water to go to Jesus. But when he saw that the wind was boisterous, he was afraid; and beginning to sink he cried out, saying, “Lord, save me!” (NKJV, Matthew 14:28-30).

Despite of all the fear, Peter does such an impulsive reaction when he says to Jesus to command him walk on the water. Here, Peter takes an action without thinking carefully of what might happens. Consequently, he begins to sink. This becomes the proof that Peter does such impetuous reaction in the first hand.

Peter’s impulsiveness is also portrayed through his reaction as can be found in the three Gospel of Matthew, Mark, and Luke.

Then they came to a place which was named Gethsemane; and He said to His disciples, “Sit here while I pray.” And He took Peter, James, and John with Him, and He began to be troubled and deeply distressed. Then He said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch.” He went a little farther, and fell on the ground, and prayed that if it were possible, the hour might pass from Him. And He said, “Abba, Father, all things are possible for You. Take this cup away from Me; nevertheless, not what I will, but what You will.” then He came and found PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

them sleeping, and said to Peter, “Simon, are you sleeping? Could you not watch one hour? Watch and pray, lest you enter into temptation. The spirit indeed is willing, but the flesh is weak.” Again He went away and prayed, and spoke the same words. And when He returned, He found them asleep again, for their eyes were heavy; and they did not know what to answer Him. Then He came the third time and said to them, “Are you still sleeping and resting? It is enough! The hour has come; behold, the Son of Man is being betrayed into the hands of sinners. Rise, let us be going. See, My betrayer is at hand (NKJV, Mark 14:33-41).

The occasion above happens during the night when Jesus is about to get arrested, He brings the inner circle, Peter, James, and John, to keep Him company while He prays. Jesus even tells them how He feels since He knows His death is getting closer. Thus, Jesus wants Peter, James, and John to at least stay awake watch with Him. In the previous Jesus has announced His death to the twelve for more or less three times, yet it is still not well understood by Peter and friends. It is proven from Peter’s reaction which is kind of surprising since he ends up falling asleep. His impulsiveness is depicted in how he does not have any consideration of what would happen in the future to their Master.

Peter’s impulsiveness follows as he reacts when Jesus is about to get arrested. One of Jesus’ disciples suddenly draws his sword. The Gospel of

Matthew, Mark and Luke tell about the same event, testifying that there is someone who is with Jesus commits an attack toward the servant of the high priest.

And suddenly, one of those who were with Jesus stretched out his hand and drew his sword, struck the servant of the high priest, and cut off his ear.

(NKJV, Matthew 26:51).

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As can be seen from the event above, the attacker remains anonymous, however it is confirmed later in the Gospel of John that the attacker is actually

Simon Peter. It says that Simon Peter, having a sword, drew it and struck the high priest’s servant, and cut off his right ear. The servant’s name was Malchus.

(NKJV, John 18:10). Peter’s decision is considered as an impulsive one since it is clearly stated in the four Gospels that Jesus strongly against of what Peter does as

He says, “Put your sword into the sheath. Shall I not drink the cup which My

Father has given me?” (NKJV, John 18:11).

Furthermore, another Peter’s reaction which is classified as an impulsiveness is also found in the Gospel of John. It is often draws him to do such an unnecessarily reaction as detailed below,

And He said to them, “Cast the net on the right side of the boat, and you will find some.” So they cast, and how they were not able to draw it in because of the multitude of fish. Therefore that disciple whom Jesus loved said to Peter, “It is the Lord!” Now when Simon Peter heard that it was the Lord, he put on his outer garment (for he had removed it), and plunged into the sea. But the other disciples came in the little boat (for they were not far from the land, but about two hundred cubits), dragging the net with fish (NKJV, John 21:6-8).

The event above is Jesus’ post resurrection, precisely it is the third time

Jesus appears in front of His disciples. It is written in the Gospel of John that the disciple whom Jesus loved is the first one who recognizes Jesus and he directly tells Peter. As expected from Peter, he immediately jumps to the water as soon as he hears that. He rapidly commits an act without making sure first of the other disciple’s utterance. Besides, he also ends up doing such an unnecessary thing which jump off into the water even though their boat is actually not far from the PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

land. Peter’s reaction clearly shows him as the impulsive disciple since he often does an impetuous action.

2. Outspoken

Based on Murphy, the characteristic of a character can be found out from the speeches and also conversation with other. Compare to the other disciples,

Peter is the one who seems to be frankly saying things on his mind. This is also one of the reasons he becomes the spokesman for the twelve. Through the ups and downs, Peter is always guided by what he determines is good for him, all while refreshingly speaking his mind.

The first evidence which proves Peter’s being outspoken is found in the two Gospels which are Matthew and Mark. From those two Gospels, Peter’s outspokenness can clearly be seen in the way he converses with Jesus concerning on Jesus’ first notice that he will suffer many things from the elders, chief priests and scribes, and that He will be killed. Peter then rebukes Jesus for He says that.

He is straightforwardly saying, “Far be it from You, Lord; this shall not happen to

You!” (NKJV, Matthew 16:22). When Jesus hears Peter’s opinion, He does not seem to like it as He says, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” (NKJV,

Matthew 16:23). From the previous conversation, it can be seen that Peter seems to be outspoken of things on his mind. Therefore, it ends up leading him to be an offense to Jesus as He strongly addresses Peter as Satan.

Furthermore, Peter’s outspokenness is also found in his speech toward an event written in the three Gospels which are Matthew, Mark and Luke. Based on

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Matthew and Mark, it happens six days after Jesus’ first notice concerning on his suffering and death. While Luke states differently, stating it happens eight days after. Even though a little bit difference is found in those three Gospels, the main concern will be on the Peter outspokenly delivers his honest opinion and initiative as he sees Jesus’ transfiguration while praying in the mountain. Peter exclusively experiences it together with the other two disciples that are James and John.

and He was transfigured before them. His face shone like the sun, and His clothes became as white as the light. And behold, Moses and Elijah appeared to them, talking with Him. (NKJV, Matthew 17:2-3)

By the time the three disciples see Jesus’ transfiguration and He talks with

Elijah and Moses, Peter is the only one who frankly speak up of his opinion toward the event he sees, as he says, “Lord, it is good for us to be here; if You wish, let us make here three tabernacles: one for You, one for Moses, and one for

Elijah.” (NKJV, Matthew 17:4). From his speech, the researcher finds out that the first thing pops up in Peter’s mind is that he is glad to be there. He even suggests to make three tabernacles. Yet, his speech seems to be not more than en empty vessel. It is proven in two Gospels, Mark and Luke. Those testify that Peter actually has no idea of what to say because they are greatly afraid (NKJV, Mark

9:6) and Luke states the same.

Then it happened, as they were parting from Him, that Peter said to Jesus, “Master, it is good for us to be here; and let us make three tabernacles one for You, one for Moses, and one for Elijah” -- not knowing what he said. (NKJV, Luke 9:33)

Another evidence of Peter’s outspokenness is found in the three Gospels which are Matthew, Mark, and Luke. By the time, Jesus asks His disciples concerning of who He really is. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Now Jesus and His disciples went out to the towns of Caesarea Philippi; and on the road He asked His disciples, saying to them, “Who do men say that I am?” So they answered, “John the Baptist; but some say Elijah; and others; one of the prophets.” He said to them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ.” (NKJV, Mark 8:27-29)

As can be seen from the conversation above, Jesus firstly asks His disciples who He is according to the other people. They answer that Jesus is John the Baptist, Elijah, or one of the prophets. Furthermore, when it comes to Jesus asks His disciples’ opinion about who He is, Peter is the first one who openly admits Jesus as the Christ. However, Peter’s admission is later followed by Jesus’ strict warning that they should tell no one that He is the Christ (NKJV, Mark

8:30).

Based on Murphy, the characteristic of a character can be analyzed from the speech said by the character. Therefore, Peter’s being outspoken is mostly found out from his speech. He is recorded in the four Gospels as the disciple who often gives question to Jesus. He unhesitatingly asks Jesus whenever he does not understand things. One of Peter’s question which is quite famous is written in the

Gospel of Matthew. He asks Jesus, saying, “Lord, how often shall my brother sin against me, and I forgive him? Up to seven times?” (NKJV, Matthew 18:21). Yet, his outspokenness draws him to be the one who is often scolded by Jesus. As can be seen in the Gospel of Matthew when he asks, “Explain this parable to us.” So

Jesus said, “Are you still without understanding? (NKJV, Matthew 15:15-16).

Besides giving questions, Peter is also the one who frankly answers Jesus. It is can be seen in the Gospel of Luke.

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And Jesus said, “Who touched Me?” When all denied it, Peter and those with him said, “Master, the multitudes throng and press You, and You say, “Who touched Me?” (NKJV, Luke 8:45)

3. Fickle

At first Peter is described as a stone, but in the Gospels he is not more than a rolling stone. Besides being impulsive, Peter is also unstable. As the result, he is known as the disciple who does a lot of reaction shift. Meaning to say, he can suddenly changes his reaction into other reaction. Since Peter is fickle, he often change his mind in all of sudden so that in most of the time he is not dependable. The first evidence of his fickleness is during the supper which can be found in the Gospel of John. By the time, Jesus wants to wash His disciples’ feet.

Then He came to Simon Peter. And Peter said to Him, “Lord, are You washing my feet?” Jesus answered and said to him, “What I am doing you do not understand now, but you will know after this.” Peter said to Him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you have no part with Me.” Simon Peter said to Him, “Lord, not my feet only, but also my hands and my head!” (NKJV, John 13:6-9)

From the conversation above is found out when it comes to be Peter’s turn, his reaction strictly rejecting Jesus washes his feet. Yet, Jesus warns him that he will not have part in Him if He does not wash Peter. After hearing Jesus’ explanation he suddenly changes his mind and even exaggerating his request by asking to not only washing his feet but also his hands and head.

Another proof of his fickleness is his most controversial deed which is recorded in the four Gospels. The night before Jesus gets arrested, precisely during their Passover celebration, Jesus warns His disciples saying, “All of you will be made to stumble because of Me this night, for it is written: “I will strike the Shepherd, And the sheep will be scattered.’ (NKJV, Mark 14:27). By saying PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

this, Jesus is aware of what will happen soon, therefore He warns His disciples that the Shepherd death which refers to Jesus makes the sheep or the disciples scatter. However, Peter is the first one who seems to be very sure that he neither will be shaken nor stumble. Peter says to Him, “Even if all are made to stumble, yet I will not be.” (NKJV, Mark 14:29). Here, Peter’s speech indicates his arrogance by comparing himself to the other disciples. Yet, the conversation does not last here, Jesus specifically tells Peter that, “Assuredly, I say to you that today, even this night, before the rooster crows twice, you will deny Me three times.” (NKJV, Mark 14:30). Ignoring Jesus’ warning, Peter even speaks more vehemently saying, “If I have to die with You, I will not deny You!” (NKJV,

Mark 14:31).

From Peter’s conversation with Jesus above, can be seen that Peter is very certain that he will be with Jesus both in death and prison. Yet, as he sees Jesus gets arrested, he ends up forsaking Jesus and fleeing. Peter’s fickleness and lack of commitment later continuous as he denies Jesus, already forgetting of what the certainty of his utterance the night before.

“Now as Peter was below in the courtyard, one of the servant girls of the high priest came. And when she saw Peter warming himself, she looked at him and said, “You also were with Jesus of Nazareth.” But he denied it, saying, “I neither know nor understand what you are saying.” And he went out on the porch, and the rooster crowed. And the servant girl saw him again, and began to say to those who stood by. “This is one of them.” But he denied it again. And a little later those who stood by said to Peter again, “Surely you are one of them; for you are a Galilean, and your speech shows it.” Then he began to curse and swear, “I do not know this Man of whom you speak!” (NKJV, Mark 14:66-71)

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4. Humble

Regardless his kind of haphazard characteristic, Peter is humble enough to learn from his mistakes. Based on Murphy, the characteristic of a character can be seen from the personal description. Therefore, the first evidence of Peter’s humbleness is actually described by the author of the three Gospels which are the

Gospels of Matthew, Mark, and Luke. It happens after Peter denies Jesus for three times. It is written in those three Gospels that after Peter denies Jesus, he remembers of what Jesus has said to him the night before.

And the Lord turned and looked at Peter. Then Peter remembered the word of the Lord, how He said to him, “Before the rooster crows, you will deny Me three times.” So Peter went out and wept bitterly. (NKJV, Luke 22:61- 62)

In the Gospel of Luke, the author describes the occasion in dramatic way.

It is written that Jesus is the first one who turns and looks at Peter. Hence, when he sees Jesus, he immediately recalls what Jesus has said the night before. Here, he knows very well the gravity of having forsaken and even denying Jesus. No wonder that after that he goes out and weeps bitterly. Peter can barely control his grief. He seems to be in a deep lament and remorse.

Another evidence of Peter’s humbleness is found in the Gospel of John. It can be seen from his conversation with Jesus. By the time Jesus appears in front of His disciples for the third time, He personally asks Peter.

So when they had eaten breakfast, Jesus said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Feed My lambs.” He said to him again a second time, “Simon, son of Jonah, do you love Me?” He said to Him, “Yes, Lord; You know that I love You.” He said to him, “Tend My sheep.” He said to him the third time, “Simon, son of Jonah, do you PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Feed My sheep. (NKJV, John 21:15- 17)

Peter has gone through the most humbling experience imaginable. That is why Jesus’ questions is very emotional for Peter, he is grieved over the questions since Jesus asks more or less the same questions for three times, the same amount of Peter’s denial. These become the turning point for Peter. It makes him to be humble to learn from his mistakes.

B. The practices of Christ discipleship experienced by Peter

Based on Putman, besides preaching the multitudes, Jesus’ method most of the time concerned on building relationship with few people. He shared His life through words and deeds. By the time people received His teaching, He invited them to be connected in a relation. During sharing life, He taught the truth about Himself to them. While the disciples spiritually growing, Jesus trained them to minister the outcasts and other disciples. Finally, after the resurrection,

He sent them to disciple others (2013, pp. 195-196).

The beginning of Jesus’ ministry is started from the testimony of His forerunner, John the baptist, meanwhile the process of discipleship itself began from His first tour of Galilee when He met and called His first disciple named

Simon Peter.

Peter experiences discipleship altogether with the twelve disciples.

However, there are moments where he experiences discipleship exclusively or along with the inner circle, John and James.

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1. Share

During the first year of Jesus’ ministry, He starts it by selecting some people to follow Him. Coleman says that none of the people selected by Jesus seem to be educated, wealthy, or influential in the synagogue. Instead, they seem to be unlearned and ignorant, yet teachable (1972, p. 20). One of the them is

Simon Peter who is a fisherman. Selection becomes the first practice of discipleship experienced by Peter. The three Gospels, Matthew, Mark and Luke tell that Peter is actually the first disciple called by Jesus.

And Jesus, walking by the Sea of Galilee, saw two brothers, Simon called Peter, and Andrew his brother, casting a net into the sea; for they were fishermen. Then He said to them, “Follow Me, and I will make you fishers of men.” They immediately left their nets and followed Him. (NKJV, Matthew 4:18-20)

As can be seen, Peter is in the middle of doing his job by the time he is called and as expected from Peter, he immediately leaves his job and follows

Jesus. Later, as Peter has followed Jesus for awhile, the multitudes grow bigger.

Therefore, Jesus decides to narrow down the number and select to invest more of

His time toward twelve people whom He also names apostles. These twelve people is distinguished from the other disciples since they later are going to be with Him and He might send them out to preach, and to have power to heal sicknesses and to cast out demons (NKJV, Mark 3:13-15). Those people whom

He appoints as apostolic group are:

Simon, to whom He gave the name Peter; James the son of Zebedee and John the brother of James, to whom He gave the name Boanerges, that is, “Sons of Thunder”; Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Cananite; and Judas Iscariot, who also betrayed Him. (NKJV, Mark 3:13-19)

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Even within the apostolic group, Peter becomes one of the disciples besides James and John who seems to enjoy more special relationship with Jesus.

It is proven as he has the privilege to experience some occasion along with the other two, such as being invited into the sick room of Jarius’ daughter, as stated in the Gospel of Luke, when He came into the house, He permitted no one to go in except Peter, James, and John, and the father and mother of the girl (NKJV,

Luke 8:51).

In short, in this stage, Peter experiences three selections. The first one refers to the first calling to follow Jesus. Later, as the followers or the multitudes grow bigger, he is selected to be in the apostolic group. Even within the twelve, he is selected to be one of Jesus’ best friends besides James and John.

2. Connect

Having calling His men, Jesus makes it a practice to be with them. This is the essence of His training program by just letting His disciples follow Him, since knowledge is not communicated by Jesus in terms of laws and dogmas, but in the living personality of One who walks among them (Coleman, 1972, pp. 31-32).

Therefore, referring to the previous statement, it means that by associating with the disciples, it is possible for Jesus to spiritually mold them. Association itself does not only mean follow Him and live together. However, during this phase, the disciples including Peter experience to be brought into Jesus’ routine such as praying, going to the synagogue or temple and having casual fellowship.

Since Peter is part of the inner circle, he is often brought by Jesus especially when He is going to pray. Peter’s intimate association with Jesus gives

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him such a privilege to experience Jesus’ transfiguration which is written in the

Gospel of Mark saying, now after six days Jesus took Peter, James, and John, and led them up on a high mountain apart by themselves; and He was transfigured before them (NKJV, Mark 9:2). It is a special moment which can only be experienced by other than those three disciples. Peter’s feeling is openly expressed through his saying that it is good for them to be there (NKJV, Mark

9:5). Furthermore, even the night when Jesus is about to get arrested He brings

Peter with Him to go to pray.

Then they came to a place which was named Gethsemane; and He said to His disciples, “Sit here while I pray.” And He took Peter, James, and John with Him, and began to be troubled and deeply distressed. Then He said to them, “My soul is exceedingly sorrowful, even to death. Stay here and watch.” (NKJV, Mark 14:32-34).

The occasion above happens before Jesus is arrested. It can be seen from

Jesus’ utterance saying that He wants Peter, James, and John to watch and pray with Him since He is in a deep sorrow. Here, Peter is experiencing such an intimate association with Jesus. What they have at the time portrays kind of family relation which does not let the time slides especially when one of the member is going to depart away.

Furthermore, the second things in this stage is called consecration means the surrender of one’s whole life to the Master in absolute submission to His sovereignty (Coleman, 1972, p. 42). Meaning to say, as the disciples are spiritually growing throughout association, Jesus expects obedience. In this part, the disciples is often exposed to the situation that challenge their commitment.

Therefore, here, the cost of discipleship is counted. The Gospel takes a lot of PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

notes toward Peter’s ups and downs concerning on obedience. He actually has experienced obedience demand even during his first calling which is written in the Gospel of Luke.

Peter’s utterance saying “we have toiled all night and caught nothing” shows his experience as a fisherman. He knows very well that night is the best time to catch fish. However, from the conversation above can be seen that Peter ends up obeying Jesus’ request, even though at first Peter thinks it is kind of nonsense. As the result, it leads him into a big catch. His reaction after also shows his obedience to follow Jesus by forsaking all and following Him (NKJV, Luke

5:11).

Besides, Peter experiences obedience demand in following Jesus as it is portrayed when a lot of His disciples leave Him. Jesus’ teaching is strong and it seems to be the opposite of the Pharisees and the scribes, so that not many of His disciples can actually take it. The Gospel of John writes that after hearing His teaching, many of them do not understand it, hence they go back and walk with

Him no more (NKJV, John 6:60&66). Looking at this situation, Jesus questioning the twelve saying, “Do you also want to go away?” (John 6:67). Surprisingly

Peter answers, “Lord, to whom shall we go? You have the words of eternal life.

Also we have come to believe and know that You are the Christ, the Son of the living God.” (NKJV, John 6:68-69). It clearly shows Peter’s obedience in

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following Jesus, it shows his need to attach toward the owner of words of eternal life. Besides, this also becomes Peter’s first admission about who Jesus’ really is.

Furthermore, the obedience is level up when Jesus begins to teach Peter and the others about His death that He must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed (NKJV, Matthew 16:21).

Both of the Gospels Matthew and Luke even record that Jesus delivers His death for about four times, meanwhile the Gospel of Mark records it for three times.

Here, by teaching His death to them, Jesus wants to emphasize that being His disciples means that they must embrace the cross as He says, “If anyone desires to come after Me, let him deny himself, and take up his cross, and follow Me.”

(Matthew 16:24). According to Colemen, the cross forever shows that obedience could not be compromised, it is always a commitment unto death (1972, p. 47).

3. Minister

The Gospels write a lot about Jesus’ ministry journey, He preaches, accepts sinners, cures people who really needed, casts out demons, and raises the death. Thus, before Peter is finally being sent out to minister other as what Jesus has said to him in the beginning to be “the fisher of man”, it is necessary for Him to firstly demonstrates how to minister. By demonstrating those, Peter and the other disciples experience Jesus’ compassion toward others. All of those demonstration happen and are possible to be experienced by Peter and other disciples due to the 24/7 association in the first hand.

There are moments where Jesus is found walking with people who are sinner and rejected by the society just like Levi who is basically the tax officer PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

(NKJV, Luke 5:27-32). Jesus even ends up having dining in Levi’s house. He also brings along Peter and the other disciples. There, Jesus and His disciples sit together with a great number of tax collectors. The tax collectors back then is considered as sinners since they work to collect tax from the Jews for the Romans which is basically their colonialist. However, Jesus gives His disciples an example that He even has compassion toward the sinners.

Besides, the Gospels also mention Jesus’ cures all kinds of sickness. He cures a man who is full of leprosy (NKJV, Luke 5:12-16), He makes the paralyzed walks (NKJV, Luke 5:17-20), He cures a woman who has a flow of blood for twelve years (NKJV, Matthew 9:20-22), He makes a blind Bartimaeus in Jericho sees (NKJV, Mark 10:46-52). Besides healing people, Jesus also raises the dead. He raises the widow’s dead son in Nain (NKJV, Luke 7:11-15). Peter also exclusively experienced to be brought by Jesus while He raises Jarius’ dead daughter. By the time, Jesus permits no one to go in except Peter, James, and

John, and the father and mother of the girl (NKJV, Luke 8:51).

Practice makes it perfect. Hence, as the disciples have seen and learned through the demonstration, Jesus gives them something to do. Outside of this, however, according to Coleman (1972), it is rather startling to observe in the

Gospels that these early disciples really do not do much more than watch Jesus work for a year or more (p. 70). Yet, during Jesus’ third tour in Galilee, He starts to involve them in His ministry work. As can be seen in the three Gospels of

Matthew, Mark, and Luke, Jesus calls the twelve to Himself, and begins to send them two by two, and gives them power over unclean spirits, to cast them out,

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and to heal all kinds of sickness and all kinds of disease (NKJV, Matthew 10:1).

Jesus’ objection about their assignment is pretty clear, He delegates them to do the same job He has been doing the whole time. He wants them to preach that the kingdom of heaven is at hand, heal the sick, cleanse the lepers, raise the dead, cast out demons and He also commands them to do those things freely since they have received freely (NKJV, Matthew 10:7-8).

Besides ministry delegation, the disciples are also assigned into routine task. Peter especially is delegated in arranging accommodation for them as can be found in the Gospel of Luke. Both of the Gospel Matthew and Mark also record the same occasion, testifying that there are two person are assigned to find and prepare the Passover. However, the name of those two are anonymous which later is confirmed in the Gospel of Luke that those two persons are apparently Peter and John.

Then came the Day of Unleavened Bread,when the Passover must be killed. And He send Peter and John, saying, “Go and prepare the Passover for us, that we may eat.” (NKJV, Luke 22:7-8).

Jesus knows very much about His disciples. Thus, in giving delegation,

He also utilizes their skill. In Peter’s case, as he is a fisherman, he is often assigned to work that related to his job. One of the example is Jesus’ invitation to him. The three Gospels of Matthew, Mark, and Luke write that Jesus invites him to be the fisher of men. This analogy is used so that it can be easily understood by

Peter as he is a fisherman. Another delegation related to his skill takes place in

Capernaum when they about to pay the temple tax. Jesus assigns Peter to find the money in unique way. Instead of asking for money from Judas who is basically PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

the treasurer among the twelve, He asks Peter to catch a fish and find the money inside its mouth as Jesus says, “Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up at first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for

Me and you.” (NKJV, Matthew 17:27). It is clearly portrayed that Jesus tries to utilizes Peter’s skill as He knows that Peter is good at fishing.

After giving delegation, Jesus does not leave them alone. He does supervision. Meaning to say, He keeps checking on them. In doing supervision,

Jesus has frequent time to review and evaluate. It is written in the Gospel of Mark and Luke that after the six group come back, they gather and tell Jesus both what they have done and what they have taught. Jesus even takes them to privately go aside into a deserted island so that they can rest and be there by themselves as He says, “Come aside by yourselves to a deserted place and rest a while.” (NKJV,

Mark 6:30-32).

Besides, Jesus also evaluates His disciples which can be seen in the three

Gospels of Matthew, Mark, and Luke. Jesus gives Peter and the other disciples evaluation because they failed to cast the mute spirit within a young boy (NKJV,

Mark 9:17). He later tells them to cast out that kind only possible by prayer and fasting (NKJV, Mark 9:29). Jesus also supervise them to avoid becoming authoritarian. It happens when Peter and friends find out that there is a person who dared to cast out demon by Jesus’ name. They forbid them because the guy is not one of them. However, Jesus try to correct them for not forbidding him since no one who works a miracle in His name can afterward speak evil of Him

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(NKJV, Mark 9:38-39). Although Peter and the other disciples have followed

Jesus for awhile, they have a limit understanding toward Jesus’ master plan.

Therefore, supervision is necessary to make the disciples accountable.By doing supervision, Jesus is mentoring them to be a mentor at last.

4. Disciple

In the last stage which becomes final part of discipleship, the disciples are expected to be reproductive, meaning to say they are expected to make another disciples. Talking about this part, The Great Commission written in the Gospel of

Matthew becomes the important part in explaining the final stage of Jesus’ discipleship.

Then the eleven disciples went away into Galilee, to the mountain which Jesus had appointed for them. When they saw Him, they worshiped Him; but some doubted. And Jesus came and spoke to them, saying, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations, baptizing them in the name of the Father and the Son and of the Holy Spirit, teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age.” Amen. (NKJV, Matthew 28:16-20).

Jesus’ utterance above becomes the final assignment for Peter and the other ten before Jesus finally leaves them. As the training process has ended, He expects them to become the leader and teach others of the things they have experienced during following Jesus.

In the Gospel of John, Peter experiences being asked to disciple others personally.

My sheep.” He said to him the third time, “Simon, son of Jonah, do you love Me?” Peter was grieved because He said to him the third time, “Do you love Me?” And he said to Him, “Lord, You know all things; You know that I love You.” Jesus said to him, “Feed My sheep.” (NKJV, John 21:15-17).

As the Shepherd has to leave, He needs someone to take care of the sheep.

Peter is asked by Jesus personally to feed and tend His sheep. The sheep itself refers to the other disciples besides the eleven. From the conversation above can be seen that Jesus’ questions represent Peter’s time to take over Jesus’ work to disciple others.

After leaving and assigning His disciple, He does not completely leave them. Jesus imparts Himself by giving them His spirit as stated in the Gospel of

John, “and when He had said this, He breathed on them, and said to them,

“Receive the Holy Spirit.” (NKJV, John 20:22). Jesus has explained to His disciples that, “the Helper, the Holy Spirit, whom the Father will send in My name, He will teach you all things, and bring to your remembrance all things that

I said to you.” (NKJV, John 14:26). Jesus’ statement represent that the Holy

Spirit given by Jesus will lead them in doing discipleship since He knows very well that God’s work can only be done in His power.

C. Moral teaching reflected through Peter’s responses toward the practices of Christ discipleship

1. Peter’s responses toward the practices of Christ discipleship

As what have been mention in the first explanation, Peter is described as an impulsive, outspoken, fickle, yet humble person. His characteristics affect a lot

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in the way he responds the discipleship. Peter’s responses toward the first three practices of discipleship tend to be dynamic before finally in the last practice of discipleship he realizes and firmly accepts it.

In the first part of this chapter, Peter is described as an impulsive person.

This characteristic influences the way he responds the first practice of discipleship. As Peter is selected to follow Jesus, he responds it by accepting the calling which is clearly portrayed when he immediately leaves his job behind and follow Jesus Christ as His disciple. This part becomes the crucial moment for

Peter since by accepting the calling, Peter agrees to be processed into the next part of discipleship. Yet, his initial acceptance apparently not more than an impulsive respond.

After being called, Peter experiences to be connected with Jesus. Here, in the second part of discipleship, it becomes the part where Peter most of the time fails in responding discipleship even up to the final time of Jesus’ earthly life. It can be seen through association as Peter is part of the inner circle, he experiences more intimate association with Jesus. However, Peter seems only accepting things that are appealing to him and rejecting to those that are not. It can be seen when Peter sees Jesus’ transfiguration, Peter outspokenly says that he is glad to be there and even initiates to make three tabernacles each for Jesus, Moses, and

Elijah (NKJV, Luke 9:33). Yet, when Peter is brought by Jesus to pray in the night Jesus is about to get arrested, Peter along with James and John end up sleeping. Even after being scolded by Jesus, Peter still falls asleep. During association, Jesus expects consecration or obedience. As what have been stated in PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

the previous part of this chapter, Peter is often faced with situation that challenge his commitment. He has experienced obedience demand since his first calling when all of sudden Peter is asked to launch his net though he has toiled all night yet gets nothing (NKJV, Luke 5:5). Peter might accept the order, yet his decision is mainly influenced by his impulsiveness since he commits an act without any forethought.

Peter knows how difficult and strong Jesus’ teaching is. Especially it makes lots of people end up leaving Him because they do not understand it. It can be seen in the Gospel of John that after knowing lots of people leave, Jesus asks the twelve whether or not they will leave, Peter outspokenly says that he will not leave. His utterance later leads to Peter’s first admission on who Jesus really is as he says, “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living

God.” (NKJV, John 6:68-69). This important utterance of Peter is also recorded in the three Gospels of Matthew, Mark, and Luke. Yet, his response turns out to be an outspoken utterance only since later he strongly refuses the real purpose of the Son of the living God as Jesus starts to teach the twelve about His death.

From that time Jesus began to show to His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes and be killed, and be raised the third day. Then Peter took Him aside and began to rebuke Him, saying, “Far it be from You, Lord; this shall not happen to You!” But He turned and said to Peter, “Get behind Me, Satan! You are an offense to Me, for you are not mindful of the things of God, but the things of men.” (NKJV, Matthew 16:21-23).

It happens when Jesus teaches about His death to the twelve for the first time. It can be seen how Peter outspokenly refuses it. It has been stated in the

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previous that Jesus announces His death for more or less three up to four times and in the first part of this chapter, Peter is described as a fickle character. Thus, the occasion above becomes Peter’s first response toward that case. At first Peter strongly refuses it. Yet, when Jesus tells about His death for the last time, Peter’s response is accepting it but he seems to be exaggerating.

Then Jesus said to them, “All of you will be made to stumble because of Me this night, for it is written: “I will strike the Shepherd, And the sheep of the flock will be scattered.’ But after I have been raised, I will go before you to Galilee.” Peter answered and said to Him, “Even if all are made to stumble because of You, I will never be made to stumble.” Jesus said to him, “Assuredly, I say to you that this night, before the rooster crows, you will deny Me three time.” Peter said to Him, “Even if I have to die with You, I will not deny You!” And so said all the disciples. (NKJV, Matthew 26:31-35).

It can be seen from Peter’s response. He at last accepts it as he outspokenly compares himself to the other disciples that he will not make to stumble though the others are made to stumble. Peter also dedicates himself to be with Jesus even if he has to die. As expected from Peter as a fickle character, he might accepts it at first. Yet, when it comes to realization, he instead does his most controversial deed which is denying Jesus as he sees how Jesus is treated when He get captured.

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The occasion above becomes Peter’s most falling moment. By denying

Jesus, Peter explicitly says that he refuses the process of discipleship such as the calling, their intimate association, and the teaching.

A lot of Jesus’ ministries get objection from the prominent people in the synagogue at that time. However, as Peter’s connection with Jesus grows, he opens himself to learn and model Jesus as can be found in the third practice of discipleship where he responds by accepting it. By the time, a lot of Jesus’ demonstration in ministering others might be difficult to do for His disciples. Yet,

Peter accepts it by still following Jesus. Even when Peter is delegated to do the same work as Jesus does, Peter accepts the delegation. Furthermore, after doing the delegation, Peter receives supervision. Meaning to say, Peter is being evaluated after doing the delegation. His acceptance is mainly influenced by his humbleness which grows as Peter’s connection with Jesus also grows. Peter starts to have trust on Jesus while experiences the demonstration. Hence, when he is delegated, he responds it by accepting the assignment. Here, it is clearly showed that Peter is humble enough to open himself to learn from his Master.

Before Jesus finally leaves His disciples, He expects multiplication from them. Therefore, He assigns His disciples to disciple others. In the Gospel of John is recorded how Peter is being asked personally by Jesus.

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know that I love You.” Jesus said to him, “Feed My sheep.” (NKJV, John 21:15-17).

By the time, Peter knows very well the gravity of having forsaken.

Therefore, in responding the last practice of discipleship which is the assignment to disciple other, he responds it by accepting it. His response is mainly influenced by his humbleness. He is humble enough to learn from his mistakes. His denial becomes the turning point of Peter in responding the discipleship. He finally understands the calling of a disciple. From the conversation above can be seen that Peter is grieved because he is being asked the same question for three times which is the same amount of his denial. Besides, Peter also accepts impartation when Jesus gives His spirit to His disciples that will help Peter in doing discipleship and reminding Peter of all of Jesus’ teaching. It is written in the

Gospel of Mark that Peter and friends accepting the calling in discipling others as after being assigned, they go out and preach everywhere, the Lord working with them and confirming the word through the accompanying signs (NKJV, Mark

16:20).

2. Moral teaching reflected through Peter’s responses

Looking at the way Peter responds to the practices of Christ discipleship, there are things that actually can be learned from him. As what has been mention in the previous part, Peter’s impulsiveness influences him in the way he responds the first practice of discipleship which is sharing. Despite of his rashness in taking decision, there is still a thing that can be reflected from it. Peter is called by Jesus to follow Him. By the time, Peter works as a fisherman. He is assigned to be “fisher of men” which as a fisherman himself, it is something that he is PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

good at. Thus, Peter commits to leave his job and follow Jesus. It is important to at first accepting the calling since by accepting it, the disciples agree to be proceeded to the next part. In today’s practice of discipleship, sharing is the first step which becomes the most crucial moment during discipleship since it is the beginning that brings the disciples to the further step. Therefore, learning from

Peter, it is necessary not to hesitate in responding the calling to serve Jesus.

Later, moving to the second part of discipleship, connecting, which becomes the part where Peter mostly fails in responding the practices. As an outspoken person, Peter seems to be open about things on his mind. Through association and consecration, Peter responds by only accepting things that are appealing for him and rejecting to those that are not. Yet, going through those unappealing moments does not enough to make Peter leaves Jesus. It is clearly portrayed through his statement saying, “Lord, to whom shall we go? You have the words of eternal life. Also we have come to believe and know that You are the Christ, the Son of the living God.” (NKJV, John 6:68-69). Peter undergoes lots of difficulties during his following Jesus. He gives an example to not give up though the struggles are hard.

Peter also shows the same thing as he responds the third practice of discipleship which is ministering. During Jesus’ demonstration of ministering others, Peter witnesses that it gets a lot of objection especially from the prominent people in the synagogue, the scribes, and Pharisees. Yet, while Peter is being delegated to do the same as what Jesus does, he responds it by accepting it despite the rejection he might get. Peter shows that it is important for a disciple to

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not give up particularly when it comes to serve others though there is a chance that it gets rejected. Yet still, it is one of the fundamental task for Jesus’ followers as well as Christians nowadays.

In the last practice of discipleship, disciple making, Peter is assigned to disciple others which he responds by accepting it. Before finally accepting this,

Peter does his most controversial deed which is denying Jesus. Peter’s denial shows that even a disciple can also experience falling moments. The guilt of committing a mistake can be an obstacle for Peter that can stop him to do discipleship. However, it becomes his turning point where he learns from his mistake and then repents as Jesus asks him personally. Peter comes to the realization that only in Jesus he can be justified and he is even trusted to do bigger task which is to disciple others.

Overall, looking at Peter’s journey in responding discipleship, it can be reflected that Peter still significantly becomes the model of a disciple even up to today’s life. He starts from the rookie Peter who has such a haphazard characteristics but he has the will to be molded and it finally leads him to be spiritually growing. Besides, being taught by Jesus Himself does not automatically make Peter as a good disciple. In some occasion he is found failing

Jesus. His responses show that discipleship is basically a dynamic process contains of ups and downs moments for the disciple. Learning from Peter, it is important for a disciple to always remain though the process is hard and hurtful.

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CHAPTER V

CONCLUSION

Finally in the last chapter of this thesis, the writer draws some conclusion based on the problem formulation that have been analyzes in the previous part.

The first problem formulation is the description of Peter in the Gospel, the second problem is the practices of discipleship experienced by Peter, and the third problem is the moral teaching reflected through Peter’s response toward the practices of discipleship.

In the Gospel, Peter’s characteristic tends to be a rolling stone. He is described as an impulsive, outspoken, fickle, yet humble person. His impulsiveness can be seen from various responses he has done. One of them is clearly portrayed when he is called to be Jesus’ disciple, it is written in the two

Gospels of Matthew and Mark that he immediately leaves his job to follow Jesus.

Peter is also outspoken which is showed a lot through his speech. Because of his outspokenness, he is the only disciple who frankly rebukes Jesus not to die. Since

Peter is often found doing such an impetuous reaction, it leads him to be a fickle one as in the first hand he does not think of what might happen in the future. His fickleness is recorded in the four Gospels as he denies Jesus even though the night before he vehemently says that he will be with his Master both in prison and death. Despite of all those haphazard characteristics of Peter, he is also described as a humble person. Peter makes an eye contact with Jesus after denying Him for three times, afterwards he weeps bitterly as he falls into a deep

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remorse. This becomes his turning point where he becomes humble enough to learn from his mistakes.

The second problem formulation talks about the practices of discipleship experienced by Peter. Those are share, connect, minister, and disciple. In the first part, share, Peter experiences to be selected by Jesus to be His disciples. Jesus’ calling leads him to be selected as one of the twelve or apostolic group. Besides, he is also selected to have more intimate relationship with Jesus along with James and John. Next, in the second part, connect, Peter experiences to associate with

Jesus. Peter’s 24/7 association with Jesus enables him to experience to be brought into Jesus’ routine such as taking trips to retreat in the mountainous area, going to the synagogue, and praying. Other than that, Peter as the inner circle experiences more special relationship with Jesus. Even in the last moment of Jesus earthly life which is the night He is about to get arrested, Jesus only takes Peter, James, and

John to be with Him while He prays. As Peter’s spiritually growing through association, he is demanded to have consecration. Jesus expects obedience from

His disciples including Peter. Peter experiences to be faced in some situation that challenge his commitment. It is clearly portrayed when Jesus starts to talk about

His death which ends up to be rebuked by Peter yet Jesus rebukes him back as He says that Peter is not mindful of the thing of God. Then, in the third part, minister,

Peter experience Jesus’ demonstration in ministering others. Peter sees how Jesus preaches about the kingdom of God, casts out demons, heals the sick, and raise the death. As part of the inner circle, Peter is once recorded to exclusively experience Jesus’ demonstration in ministering people as Jesus only allows Peter, PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

James, and John when He raises Jarius’ daughter. After Peter learns from the demonstration, Jesus starts to delegate some work to His disciples. The twelve are delegated to do the same job Jesus has been doing the whole time. The twelve are divided into six group and sent out to preach about the kingdom of God, heal the sick, cast out demons, and raise the death. Besides, Peter is also assigned to do some routine work and also job that utilizes his skill as a fisherman. This happens when Jesus assigns Peter to pay the tax by casting in a hook and find the money from the mouth of the fist that comes up first. Later, after doing the delegation,

Peter experiences supervision which means Jesus keeps checking on them. It happens after the six group are being sent out preach, they tell Jesus of what they have done during the ministry. Finally, before Jesus physically leaves them, He commands Peter to tend and feed His sheep. Here, Jesus’ order implies that Peter is assigned to make another disciples. Besides, Peter also experiences impartation when Jesus gives His spirit that will guide Peter while doing discipleship.

The third problem formulation talks about the moral teaching reflected through Peter’s responses toward the practices of Christ discipleship. Peter’s responses toward the first three practices seem to be dynamic before finally he accepts it all in the last practice of discipleship. Peter accepts the calling to be one of Jesus’ disciples. Later, in the second practice of discipleship becomes the part where Peter is mostly failing in responding the practices even up to the last moment of Jesus’ earthly life. He seems to only accept things that are appealing to him and reject to those that are not. In the third practice of discipleship, Peter

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accepts the practice as he starts to open himself to learn from Jesus. Finally, he accepts the calling to disciple others.

Peter’s responses toward the practices of Christ discipleship reflect moral teaching that are still applicable especially for Christians nowadays. In his first response, Peter shows how he is without hesitation accepting the calling to serve

Jesus. Later, during connection, Peter experiences how difficult Jesus teaching is.

However, he has a strong determination to not give up and leave Jesus despite the struggles are hard. He shows the same thing as he responds to the third practice of discipleship particularly when Peter is assigned to do the same work as Jesus does. Peter knows very well the rejection received during Jesus’ ministering other. His acceptance as he is being delegated shows that it is important for a disciple not to give up in serving and preach the Gospel even though there might be rejection received. Finally, in the last practice of discipleship, Peter responds by accepting Jesus’ final order to disciple others. Jesus’ question pretty much makes Peter grieve since he has denied Jesus for three times. Yet, his guilt does not stop him to do discipleship. Instead, he learns from his mistake. Peter shows that through Jesus he can be justified which later repentance happens within

Peter’s life.

During the first, second, and third practices of discipleship, Peter still does not get his first calling to be the ‘fisher of men’. Peter seems to only accept the discipleship though head and hand. Until finally he goes through his most falling moment which is his denial. Peter learns from his mistakes and understands the calling. PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI

Finally, it can be concluded that even though Peter has such a haphazard characteristics as Jesus Christ’s disciple, he is actually kind of person that is humble enough to learn from his mistakes. Those characteristics influence the way Peter responding the practices. That is why his response tend to be dynamic as can be seen in the first, second and third practices before finally he is settled down in the last practice of discipleship. Going through such ups and downs responses, there are still things that can be learn from Peter. Here, he does not only accepts the practices of discipleship through head and heart but also to his hand.

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REFERENCES

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Browning, W.R.F. (2006). Kamus Alkitab: A Dictionary of the Bible. Jakarta: Gunung Mulia. Coleman, Robert. (1972). The Masterplan of Evangelism. Michigan: Baker Publishing Group. Cosgrave, B. (2005). The Cost of Discipleship. Retrieved October 23, 2017, from Jstor: https://www.jstor.org/stable/27665090 Elwell, A. W. (1988). BAKER. In Encyclopedia of the Bible, 1. (pp. 892-897). . Michigan: Baker Books. Guerin, Wilfred L., et al. (1999). A Handbook of Critical Approaches to Literature Fourth Edition. New York: Oxford University Press. Gardner, John. (1978). On Moral Fiction. New York: Basic Books. Holman, C. H. (1986). A Handbook To Literature. New York: MacMillan Publishing Company. Hudson, W. H. (1958). An Introduction to the Study of Literature. London: George G. Harrap & Co. Ltd. Hull, B. (2004). Jesus Christ: Disciplemaker. Michigan: Baker Books. Hutama, Agathon. (2011). The Uncompromising Christian Discipleship of Nobuo Nagano in Ayako Mura’s Shiokari Pass. Yogyakarta: Department of English Letters, Faculty of Letters, Sanata Dharma University. Mathews, S. (1901). Simon Peter: A Type of Theological Transition. Retrieved October 23, 2017, from Jstor: https://www.jstor.org/stable/3136907 Murphy, M. J. (1972). Understanding Unseen: An Introduction to English Poetry and the English Novel for Overseas Students. London: George Allen & Unwin Ltd. New King James Version. (n.d.). Retrieved September, 4, 2018, from https://www.biblegateway.com/versions/New-King-James-Version- NKJV-Bible/

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New King James Version. (n.d.). Retrieved February, 2, 2019, from https://www.biblestudytools.com/nkjv/ Putman, Jim & Bobby Harrington. (2013). Discipleshift. Michigan: Zondervan. Ryken, Leland. (2014). The Washington Times. The Bible as Literature. Retrieved from https://www.washingtontimes.com/news/2014/dec/11/the- bibles-influence-the-bible-as-literature/ Rohrberger, M. a. (1997). Reading and Writing about Literature. New York: Random House Inc. Trawick, Buckner B. (1968). The Bible as Literature: The New Testament. New York: Barnes & Noble, Inc. Warshaw, Thayer S. (1978). Handbook for Teaching the Bible in Literature Classes. Tennessee: Parthenon Press. Webster’s New Explorer Encyclopedic Dictionary. (2006). Springfield: Federal Street Press. Who was Peter in the Bible? (2019). Retrieved July 14, 2019, from Got questions: https://www.gotquestions.org/life-Peter.html Wilkins, M. J. (2017). Disciple, Discipleship. Retrieved September 13, 2017, from http://www.biblestudytools.com/dictionary/disciple-discipleship/