CHAPTER ONE
1.0 Introduction
Literally, the phrase person-to-person simply means one-to-one. This implies that addressing somebody personally on certain issues without the interference of the third party. And the rationale behind such relationship is to gain 100% attention of such individual, not only that such person will have freedom to express himself or herself to the person talking to him/her without any form of suspicion. This writeup is made to x-ray the importance of one-to-one discipleship as stated by our lord and saviour Jesus Christ. This report also focuses on the hinderances to this missing ingredient in christendom today.
1.1 Disciple
 In Christian usage a disciple is a follower of Jesus Christ, an adherent to the Christian tradition.
 A student, learner or pupil in the school of his/her master (Nelson's Illustrated Bible Dictionary, Copyright © 1986, Thomas Nelson Publishers)
 Someone who believes in ideas of a great teacher especially a religious teacher and tries to follow him.
 Someone who has an aptitude to acquire knowledge from a mentor (disciplar).
 Someone that accept the doctrine of his master without any logical reason. The example is that of Jesus Christ and His disciples. Matt. 10:24 says “the disciple is not above his master, nor the servant above his lord’’. In other words no man can ever expect to be greater than Christ, for He is the only Lord and Christ (Act 2:36).
 The word disciple appears in the bible 28 times, while the plural form (disciples) appears 244 times
The disciple, as an adherent and follower of Jesus is a prominent figure in each of the four Gospels, and is the counterpart of Jesus in His role as teacher, as well as LORD (Matt 8:25) and MASTER (Luke 8:24). The NT also employs a verbal form (‎math¢teúein‎) for the act of being a disciple or making a disciple (Matt 13:52; 27:57; 28:19; Acts 14:21).
1.1.1 Background - In the Greek world, ‎math¢t¢¡s ‎variously designated an apprentice, one who companied with a teacher in order to learn from him, one who belonged to a certain school of philosophy (e.g., a disciple of Socrates), and one who adhered to the teaching of another, even though that one could be removed in time and place. Groups of disciples continued even after a teacher died. Their commitment to a master/teacher led to passing along his wisdom and sayings. In antiquity the disciple could function in the philosophic or in the cultic sphere, as in the mystery religions. Although the vocabulary of teaching and learning is prominent in the OT, the disciple figure is virtually absent — there is only the doubtful Isa 8:16, and Hebr. ‎talmîd‎, 1 Chron 25:8, designating one who is a pupil. Rengstorf suggests that the reason is to be found in Israelite faith as a religion of revelation: "In the sphere of revelation there is no place for the establishment of a master-disciple relation, nor is there the possibility of setting up a human word alongside the Word of God which is proclaimed..." (TDNT, IV, 431 ). In the rabbinic realm, the ‎talmîd ‎devoted himself to learning Scripture and the religious tradition, above all that tradition which is passed on through his teacher (RABBI , as in Matt 23:7; Mark 7:8,13). A disciple was himself esteemed; he would become a teacher after the proper period of listening and learning. In this system, both teacher and disciple typically sat in an appointed room, and the teacher taught by question, and through repetition and memorization. It was expected that the disciple would render respectful service to his teacher during his apprenticeship.
1.2 Discipleship
 Discipleship identifies the lifestyle or process whereby individuals or groups live out their understanding of what it means to be a disciple.
 The period of time when someone is a disciple or the state of being one (Advance Learner’s Dictionary)
1.2.1 Discipleship to Jesus
1.2.1.1 General. Of the some 260 instances of the term disciple in the NT, about 230 appear in the four Gospels. The word generally refers to the disciples of Jesus, but there are also disciples of Moses (John 9:28), of the Pharisees (Matt 22:16; Mk. 22:18), of John the Baptist (Mark 2:18; Luke 11:1), and perhaps of Paul (Acts 9:25).
Although there were many similarities between discipleship to Jesus and discipleship to the rabbis, there were also significant differences. Above all, whereas rabbinic pupils could select their teacher, Jesus Himself chose and called His disciples (Mark 1:6 par.). He called them to leave everything, and to follow Him (Mark 10:28; Luke 9:11; 14:25). In the end, the disciple is even called to face martyrdom (Mark 8:34). There are other formal differences. Jesus' pupils did not assemble in a classroom, but in open fields or in secluded places. The circumstances were as varied as the situations and locations of Jesus' ministry. Jesus gave to the disciples His own interpretation of the OT and His direct teaching, rather than a catena of traditions to which He simply added His own word. His word superseded all else before; a consequence was that Jesus' disciples not only often failed to understand Him, but were constantly amazed at what He said and taught (Mark 4:10 par.; 7:17 par.; 9:32 par.).
1.2.1.2 The Meaning of Discipleship - Understanding the role of disciples in Jesus' ministry requires a decision regarding the relationship between the Twelve (Mark 3:13 par.) and disciples generally. Many descriptions of discipleship (e.g., Mark 1:17, "I will make you become fishers of men") are addressed only to members of the circle, the Twelve (see APOSTLE). On the other hand, although there are instances of persons volunteering their allegiance and discipleship (Luke 9:57), this is rare; such do not become a part of the inner circle (the Twelve). Both the Gospels of Luke and John pre-sent the picture of a circle of disciples larger than the Twelve (Luke 6:13; 10:1; John 6:66). By way of contrast, there are very few indications, if any (see Mark 4:10 par.), of a larger community of disciples beyond the Twelve in Mark's Gospel (Meye, 113-172), and Matthew describes the Twelve as "the disciples" (Matt 10:1; 11:1; 12:1, et al.). There were also others who followed Jesus, such as the women who followed Him even to the cross (Mark 15:40 par.), but who are never called disciples; this would accord with the rabbinic practice, and is congruent with the NT picture of apostleship in the church after the death and resurrection of Jesus.
Jesus' reason or reasons for assembling a community of disciples about Him is subject to continuing discussion.
Interpretations range from those that place more emphasis upon the personal relation to Jesus sustained in discipleship as participation in salvation or life (Kittel) to those that emphasize the durative effects of the teacher-pupil relationship in the formation of a tradition (a canon) for the Church (Gerhardsson). Mark 1:17 indicates that He called them to become fishers of men. But the meaning of this expression is problematic in itself (Meye, pp. 100-109; Wuellner, ‎passim‎). Some view the disciples as the believing remnant foreseen by Israel's prophets, who should become the New Israel; this accords well with the formation of a special circle of Twelve. As such, they are a group in contrast to the Old Israel; in them the full implications of the reign of God are being realized in their identification with Jesus. This view converges with the perception that Jesus formed a community of disciples or apostles as the foundation for the Church, which would attain its full reality only after His death, resurrection, and ascension. All these views have value, and should be seen as parts of a whole, rather than as mutually exclusive.
The view that Jesus did not form a historical community of Twelve disciples is unacceptable. There are impressive arguments for the historicity of the Twelve, as well as sound counterarguments against the contrary view (Meye, pp. 192-209).
Only a few of the disciples — most notably Peter, James, and John — have any marked individual significance within the Gospel narratives, or later NT narrative. The disciples had quite divergent origins (fisher, tax-collector, political activist), and were not the sort one would ordinarily choose as disciples within the Palestinian milieu. All this adds to the impresssion of uniqueness of the discipleship to Jesus.
1.2.1.2 Discipleship in Acts Finally, it should be noted that the book of Acts uses the term disciple to describe the post-Easter community of faith (Acts 6:1,7; 9:36; 11:26; 19:1-4). However, the uniqueness of the pre-Easter community of disciples has left its imprint on the NT, with the result that the specific language of discipleship did not become the standard way of describing those who believed in Jesus after Easter (Betz, 1968; Dahl and Gottes (1963); Gerhardsson (1961), Meye, (1968); Schnackenburg (1965); Schulz, Nachfolgen and Nachahmen (1962); Schweizer, (1960)
The concept undergirding these terms (disciple and discipleship) is an ancient one and can be found in both the Old and New Testaments. At the end of his life, Jesus instructed his followers to go and make disciples of all nations (Matt 28:18-20).
Dietrich Bonhoeffer's classic book The Cost of Discipleship (1937) has helped to shape the current usage of these terms, which tend to stress the cost and content of intentional obedience to Jesus and his teachings. However, modern American usage is far from consistent and any church member or practicing Christian may be called a disciple, regardless of the individual's own level of commitment or religious observance. Vatican II introduced discipleship into official Roman Catholic terminology, using disciple as a synonym for Christian. Some evangelical Protestant groups, such as the Navigators, have become well known for their practice of discipling new believers. Abuses of discipleship have also appeared in groups with an authoritarian orientation (Reid, Linder, Shelley and Stout, 1990) 1.3 Levels of discipleship – Jesus Christ a case study
Discipler Disciple Bible Reference
Jesus Multitude
Jesus 72
Jesus 12 Mark 1:16-20
Jesus 3 (John, James and Peter)
Jesus 1 (John, the beloved)
Person-to-person discipleship

1.3.1 Person-to-person discipleship
 One-to-one evangelism
 Personal evangelism.
 It is an art of preaching Jesus to another personal in an individual level
 It is an idea of approaching individual usually with surveys, with plan of sharing the gospel of our lord Jesus Chris with such individual in a way to expect a response. We must know that no one come to Christ by accident; somebody somewhere and sometimes must have introduced Jesus to such an individual. Jesus said “no one can come to me unless the Father sent me to draw him. Therefore everyone who has heard and learnt from the father comes to me” (John 6 verses 44-45.
1.3.2 Biblical examples of person-to-person discipleship in old and new testaments
Discipler Disciple Reference
God Adam Gen. 1:27-28
Adam Eve
Moses Joshua
Elijah Elisha
Jesus Multitude
Jesus 120
Jesus 70
Jesus 12 Mark 1:16-20
Jesus 3
Paul Barnabas Acts 11:26
Paul Timotheus
Jesus Nicodemus
Jesus Samaritan John 3, 4
Philip Ethiopia in a private (Act 8vs 26-40
Paul Silas Act 16vs 23-33
Also in John 1vs 40-48, we see the account of how some disciples were gathered unto Jesus. It was Andrew who first discovered Jesus, later on he introduced Him to Simon Peter, there and then they came across Philip. Philip too was talked to on personal level, he accepted Jesus and followed Philip also spread the good news to Nathanel by and by the news was spreading. CHAPTER TWO
2.0 Good qualities of discipler
(1) In order to be an effective soul winner or a good discipler one must have a passion for the lost souls. Jesus taught that one soul is of greater value than whole world that is saved (Matt. 16:26, Mark 8:37), most failure in life can be traced to a wrong attitude. On the other hand, one can succeed at almost anything if the right attitude is present. In trying to reach the lost, remember that the one we are trying to reach is a precious soul. As Jesus sent out the twelve apostles on the limited commission, he said “Behold I send you forth as sheep in the midst of wolves, be ye therefore wise as serpents, and harmless as doves (Matt. 18:16). Jesus was admonishing that when going out to preach or disciple somebody, we must be careful and gentle because we are going to meet different set of people outside. Jesus was talking from the experience, because He knew what he passed through in the course of his ministration.
We may have to assume that the one we are attempting to lead to Christ is honest and sincere. He/she may have formed some beliefs, whether right or wrong which he holds dearly. He has as much right to try to persuade you to change as you do to persuade him. However, let us keep in mind that we are not representing some mundane product such as detergent or clothes. We are trying to get people to exchange one brand of religion (way of life) for another.
(2) We must be friendly – Only by giving their friendship and regard can we ever hope to gain a listening ear.
(3) He/she must not have a holier than thou attitude (Luke 18:19).
(4) He/she must not be ashamed of the gospel (Romans 1:16)
(5) He/she must not begin the conversation with criticism – find common ground on which to build.
(6) He/she must not get provoked / angry (Eccl. 7:9).
(7) He/she must not be too fast in the way he/she talks.
(8) He/she must not do all the talking alone – ask question to know the level of the understanding of the person you want to disciple.
(9) He/she must not answer every question. Wait until an appropriate time.
(10) He/she must not preach his/her church or pastor.
(11) He/she must not engage in argument.
(12) He/she must try as much as possible to avoid foolish question (Titus 3:5).
(13) He/she must not give up or be discouraged.
(14) He/she must not fill insulted or offended.
(15) He/she must always pray before and after the interaction/ministration i.e committing the person to God because it is God that saves.
(16) He/she must study or master the Bible verse(s) he/she want to use thoroughly.
(17) He/she must develop interest in the exercise; and don’t be forced to do it.
(18) He/she must try to be courtous and polite.
(19) He/she must be considerate of other person’s time.
(20) He/she must rrespect the views of your intending disciples.
(21) He/she must keep on “planting” and “watering” and depend on God for the increase (I Cor. 3:6).
(22) He/she must always do the follow up.
(23) He/she must try to be a bridge i.e. let other see Jesus in you. No one can give what he/she does not have. In other words, discipler’s life must be a model to follow.

CHAPTER THREE
3.0 Factors that hinders person-to-person discipleship
(1) Lack of time: There are many Christians who hide under the lack of time due to their business or the nature of their job; such people forget what the bible says in II Tim. 4vs 2. “Preach the word; be instant in season, out of season…”
(2) Lack of money/Poverty: Poverty can inhibit the free flow of person-to-person discipleship/evangelism. A discipler may have the need to assist an intending disciple with substance, but if there is no money, such discipler may lose that individual on the platform of poverty.
(3) Being ashamed – many christians find it difficult to share the gospel with others because the are feeling shy. This attitude is contrary to the adive given to us in the bible, which says that those that have been savedshould arise to the salvation of other. And in addition according to Romans 1:16 “For I am not ashamed of the gospel of Christ, for it is the the power of God unto salvation to every one that believeth to the Jew first and to the Greek’’.
(4) Lack of genuine salvation – when the salvation of would-be-discipler is questionable such an individual may not have the boldness to share the gospel.
(5) Worldliness - Friendship with the world is an enmity with God, when one is still having relationship with the world, one leg in the other one out, such habit may hinder such an individual from discipling anybody. It is written in Matt6:14 that ‘you cannot serve two master’.
3.1 Positive effects of person-to-person discipleship
(1) The kingdom of darkness will be depopulated while the kingdom of God will be populated
(2) It gladdens God’s heart
(3) Heaven rejoices over such a saved soul – Luke 15:7
(4) Such a discipler will receive star (rewards) in his crown in heaven.
(5) There will be intimacy between the discipler and the disciple
(6) The joy of taking part in the great commission feels ones heart
(7) The discipler will be more watchful knowning that his/her behaviour can make or mar the disciple.
(8) God will beautify the feet of the discipler – Romans 10:15. Refrences
A. Schulz, Nachfolgen and Nachahmen (1962).
Daniel G. Reid, Robert D. Linder, Bruce L. Shelley and Harry S. Stout. Dictionary of Christianity in America, © 1990 by InterVarsity Christian Fellowship/USA; published by InterVarsity Press.
E. Schweizer, Lordship and Discipleship (1960).
F. J. Dake (2003). Dakes annotated reference bible; Finette Dake Kennedy, Annabeth Dake Germain, Georgia, USA.
H. D. Betz, Nachfolge and Nachahmung Jesu Christi im NT (1968).
International Standard Bible Encyclopedia, revised edition, Copyright © 1979 by Wm. B. Eerdmans Publishing Co.
K. H. Rengstorf); W. H. Wuellner, The Meaning of "Fishers of Men" (1967).
N. A. Dahl, Das Volk Gottes (1963); B. Gerhardsson, Memory and Manuscript (1961).
R. Meye, Jesus and the Twelve (1968).
R. Schnackenburg, The Church in the NT (1965).
The Holy Bible (1998), King James version. Holman Publisher, Nashville, Tennessee, USA.