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THE IMPLICATIONS OF CONCEPT OF DISCIPLESHIP IN THE GOSPEL OF MARK ON GUILD PARTICIPATION: THE CASE OF STUDY OF HOSI YEDENGA GUILD IN TAFARA.

ADAM MUKABVA (1704)
SIGNATURE ……………….

A Long Paper submitted as a requirement for the completion of a Bachelor of Theology (Honours) Degree

SUPERVISOR: FR FANUEL MAGWIDI OFM
SIGNATURE: ………………….
25 JANUARY 2021

DECLARATION
I hereby certify that this material, which I now submit for assessment in the program of study leading to the award of the Bachelor of Theology (Honours) Degree is entirely my work and has not been submitted for assessment for any academic purpose than in partial fulfilment for that stated above.

 

SIGNED: ………………………………………

          CANDIDATE:  (1704)

          DATE: 25 JANUARY 2021    
​	DEDICATION 

TO MY MOTHER,
TO MY SISTER, CATHRINE TSVAGAI MUKABVA-MUTIZE,
(MAY YOUR DEAREST SOULS REST IN PEACE ETERNAL).
THIS IS FOR YOU.

TABLE OF CONTENTS 	
DEDICATION 	iii
APPENDICES	vi
ABSTRACT	vii
PRELIMINARY REMARKS	viii
LONG PAPER FINAL TOPIC PROPOSAL	viii
GENERAL INTRODUCTION	1
Chapter 1	2
1.0 AN INQUIRY INTO THE REASONS BEHIND THE LACK OF ACTIVE PARTICIPATION BY THE MEMBERS OF THE GUILD.	2
1.1 Introduction	2
1.2 Reasons for joining the guild.	3
1.3 The reasons for inactive participation.	4
1.3.1 The problem of the day and time of the meetings.	4
1.3.1.1 Saturday as the day of the meeting.	4
1.3.1.2 Thursday as the day of the meeting.	5
1.3.1.3 The day of  Sunday	5
1.3.2 The problem of old age, sickness and other family programs.	6
1.3.3 Going to work as another serious reason.	6
1.3.4. The issues of money and finance.	7
1.3.5. The disliking of leaders	7
1.3.6. Long meetings and repetition of programs	8
1.3.7. Ineffective law 	enforcement	8
1.4. The reasons for active participation.	9
1.5. Conclusion.	9
Chapter 2	10
2.0. AN ANALYSIS AND DISCUSSION OF THE CONCEPT OF DISCIPLESHIP IN MARK’S GOSPEL.	10
2.1. Introduction	10
2.2. The Sitz im Leben for the Markan community	10
2.3. Following Christ	13
2.4. Discipleship and the cross	14
2.4.1. Carrying of the cross.	14
2.4.2. The Jesus of Mark.	15
2.4.3. The Cross in the Gospel.	16
2.5. The role of disciples	17
2.6. The failure of disciples	18
2.7. Commitment as an obligation to discipleship	20
2.8. Conclusion.	22
Chapter 3	23
3.0 A SYNTHESIS OF THE IMPLICATIONS OF THE CONCEPT OF DISCIPLESHIP IN MARK’S GOSPEL AND MEMBERSHIP PARTICIPATION IN THE HOSI YEDENGA GUILD IN TAFARA PARISH; AND THE PROPOSED RECOMMENDATIONS.	23
3.1 Introduction	23
3.2 The context of Mark’s Gospel vis-a-vis the context of the guild today.	23
3.3 The concept of the cross today	24
3.4 Being followers of Christ today	25
3.5 The role of disciples and their failures these days	26
3.6 Discipleship and commitment today	27
3.7 Proposed recommendation	28
3.8 Conclusion	29
GENERAL CONCLUSION	29
List of Sources	31
​	APPENDICES
INTERVIEW GUIDES
1.	When did you join the guild?
..........................................................................................................................................
2.	Why did you join the guild?
..........................................................................................................................................
3.	How often do you participate in guild activities?
..........................................................................................................................................
4.	Have you ever missed any guild meeting session and why?
........................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................................
5.	What are the reasons that you think are the main causes as to why members fail to turn up for the guild meetings?
..............................................................................................................................................................................................................................................................................................................................................................................................................................
6.	How convenient is the guild meeting days and times (given that the actual day for meeting as members is Saturday but over the years people have since been changing it to Thursday then recently Sunday)?
..........................................................................................................................................
7.	How often do you read the Scriptures as part of guild meetings?
..........................................................................................................................................
8.	As you read the Sacred Scriptures, does the Gospel of Mark have anything that you find useful in bringing guild members together?
..........................................................................................................................................
9.	Have you ever held any position in guild leadership?
..........................................................................................................................................
10.	What reasons or motives make you to be always present in the guild activities?
..............................................................................................................................................................................................................................................................................................................................................................................................................................
​						ABSTRACT
MUKABVA ADAM 1704
THE IMPLICATIONS OF THE CONCEPT OF DISCIPLESHIP IN THE GOSPEL OF MARK ON GUILD PARTICIPATION: THE CASE OF STUDY OF HOSI YEDENGA GUILD IN TAFARA.
The principal aim of the research is to study the concept of discipleship in the Gospel of Mark and bring down its implications to the members of the Hosi yeDenga guild in Tafara Parish pertaining to the requirement of guild active participation. To achieve this principal aim, the paper has three objectives, which are: (i). To assess why the majority of the members lack active participation; (ii). To analyse and discuss the Markan concept of discipleship and (iii). To establish a connection between the Markan concept of discipleship and the need for active participation in Hosi yeDenga guild Tafara Parish. The scope of the research lies within the framework of studying the concept of discipleship in Mark’s Gospel, so as to lower it down to the problem of inactive participation in Hosi yeDenga guild in Tafara Parish. The Gospel has a plethora of concepts, but only discipleship will be of use in this paper. On a similar note, there are other ways that might be of use in solving the guild members’ inactive participation problem, these also, shall not be studied here. Moreover, the research shall be solely limited to Hosi yeDenga guild in Tafara Parish, no other guilds or even parishes shall be used. The methodology is qualitative research, and it will include library research and interviews (these were contacted online due to the pandemic situation). From the research, the prime conclusion is that, incorporating the concept of discipleship as presented in Mark’s Gospel into the guild’s teachings and way of life, might be very helpful in dealing with the long-time problem of inactive participation among members.

​	PRELIMINARY REMARKS
​	LONG PAPER FINAL TOPIC PROPOSAL
Topic
THE IMPLICATIONS OF THE CONCEPT OF DISCIPLESHIP IN THE GOSPEL OF MARK ON GUILD PARTICIPATION: THE CASE OF STUDY OF HOSI YEDENGA GUILD IN TAFARA.
Area of Study
Scripture
Proposed Supervisor
a.	Fr Mark Chikuni C.Ss.R
b.	Fr Fanuel Magwidi OFM
Background to the study
As the researcher was working with the members of the named guild, the leaders and a number of other members of the guild raised their concern to him about absenteeism or lack of active participation by the majority of the guild members. They highlighted that the law says that if someone is marked absent four times, they should be removed from the register. As the researcher continued reflecting on their problem, he noticed that what they possibly need to participate actively in the guild, are not the precepts of the law; rather they might need to be taught and be enlightened about discipleship and commitment. After studying the Gospel of Mark, especially the concept of discipleship and commitment that comes with it, the researcher thought this concept has something to offer to these people who lack participation. Just as Jesus called his disciples to be always together and pray together, the members of the guild are called to the same task, therefore, the concept of discipleship as presented by Mark might help them to revive the zeal for active participation.
Statement of the problem
The inactive participation in the guild activities by the majority of members may be due to the lack of members’ understanding of the implications of the concept of discipleship especially as addressed by Mark in his Gospel.
Purpose of the study
Based on the problem, the purpose of the research is to study Mark’s concept of discipleship such as commitment, and bring to the guild members’ attention so as to try to incite in them the enthusiasm to be committed disciples who actively participate in the guild amid the challenges paused by whatever the circumstances of their lives.
Research Questions
i.	Why are the members inactive in guild participation?
ii.	What does joining the guild entail to the people?
iii.	Do members understand anything about the demands of discipleship in the Scripture and the Gospel according to Mark in particular?
iv.	How best can the concept of discipleship according to Mark be applied to help the members to revive their participation?
Objectives of the study
i.	To assess why the majority of the members lack active participation.
ii.	To analyse and discuss the Markan concept of discipleship
iii.	To establish a connection between the Markan concept of discipleship and the need for active participation in Hosi yeDenga guild in Tafara Parish.
Justification and significance of the study
The reasons for this study revolve around bringing the Markan concept of discipleship to the Hosi yeDenga guild members in Tafara Parish with the mentality of curbing the problem of  inactive participation in the guild activities among the members.
The study thinks it is important to do so, as this might help to motivate and revive in those inactive guild members the desire to actively participate with commitment to guild’s activities in a similar fashion as the disciples in Mark’s Gospel.
The gaps and problems are that since little or no attention is given to the concept of discipleship, particularly in the Gospel of Mark, people join the guild, but sooner or later they seem to lack commitment to its demands.
The members, the guild, the parish at large, and possibly other guilds and parishes facing the same challenges will possibly benefit from the study as it intends to bring members together for a good cause.
The expected results are that if the members are well taught and equipped on the importance of commitment and discipleship using the Gospel of Mark, they will be awaken and may begin to appreciate in a new perspective, their tasks as disciples in the guild and thus, actively participate in the guild activities without hesitation or being coerced.
Limitations
The emergency of the unforeseen Covid19 pandemic infringed the usual way of data gathering, since, the conducting of face-to-face interviews was not advisable. This means the research was to continue with interviews using other means of communication such as WhatsApp and phone calls. Because of this, interview samples and data provided was reduced. Another limitation is that, the Gospel was composed at a different time, to a different people than those of the Hosi Yedenga guild, therefore, what was applicable during its time of composition might not apply to the members of the guild in question, or even to the Christians of this age.
Assumptions
The presumed facts are:
Members have low turnout on participation because,
a.	They do not understand well the concept of discipleship, especially as Mark’s Gospel sees it.
b.	Leadership problems.
c.	The problem of being lukewarm.
d.	Sickness and old age, among others.
Literature review
The Gospel according to Mark brings about an important view of the concept of discipleship which is worthy of attention given a case like the one under research. The enormous knowledge from different biblical commentaries and books on the concept and theme of discipleship in Mark contributes intensively to this study. The opinions of several biblical scholars on discipleship in Mark are worthy of consideration for this paper. The Sacred Scripture and various commentaries will be used for this study, and alongside interviews, they contribute to the main literature of this work. It is generally agreed that the notion of discipleship in Mark entails among other things the carrying of the cross and following Jesus. Jesus calls his disciples and urges them to carry their crosses and follow him (cf. Mark 8:34ff), those called, can only achieve this if they are really committed to this call. This theme fairly applies to everyone who is called to be a disciple, notwithstanding the age and time; and at the heart of this calling, there is commitment. In light of this thinking, the paper seeks to cultivate the teaching of the Markan concept of discipleship to the guild members, so that they may understand the demands which come with joining their guild which is today’s forms of discipleship in the Church.
Methodology
Reading books and biblical commentaries on the Gospel of Mark, alongside interviews (carried out through social media platforms) constitute the methodology for this paper. The research shall be solely a qualitative one. The paper will synthesise what the written literature and the interviews impart, in order to bring about clearly, the relationship between the concept of discipleship in Mark’s Gospel and the active participation of the members of the Hosi Yedenga guild in Tafara Parish.
Brief outline
Introduction
Chapter 1: An inquiry into the reasons behind the lack of active participation by the members of the guild.
Chapter 2: The analysis and discussion of the concept of discipleship in Mark’s Gospel.
Chapter 3: A synthesis of the concept of discipleship in Mark’s Gospel and the lack of active participation among Guild members; and the proposed recommendation.
Conclusion.
​	GENERAL INTRODUCTION
The paper carries out a discussion on the implications of the concept of discipleship in the Gospel of Mark on guild active participation. To achieve this, it uses the case study of Maria Hosi yeDenga Guild in Tafara St Alphonsus Parish. The first chapter deals with the real issues that revolves around the lack of active participation among the majority of the guild members. Interviews were used as the main source of gathering information for this chapter. The second chapter, which is by and large the main chapter of the research, analyse and discuss  the Markan concept of discipleship. It is guided through and through by library research as it tries to convey a clear understanding of how Mark crafted the concept of discipleship throughout his Gospel, taking into consideration the community to which he was composing the Gospel. Finally, the third chapter carries out a synthesis of the first and second chapter by bringing about how the concept of discipleship can speak into the issues of inactive participation in the guild today. It gives recommendations as to what can be done in so far as taking the concept of discipleship in the Gospel of Mark to express to the members of the guild about the importance of active participation.    

​	Chapter 1
​	1.0 AN INQUIRY INTO THE REASONS BEHIND THE LACK OF ACTIVE PARTICIPATION BY THE MEMBERS OF THE GUILD.

​	1.1 Introduction
The chapter by way of interviews, digs deep into the reasons why a large number of members do not turn up on guild activities. The following set of ten questions, which acted as interview guides were used to contact the interviews: When did you join the guild? Why did you join the guild? How often do you participate in guild activities? Have you ever missed guild activities and for what reasons? What are the main causes of absenteeism among the guild members? What do you say about the days and time of guild meetings (it seems as if, although the day for guild meetings gazetted in the constitution is Saturday, it is changed from time to time, Thursday now Sunday)? How often do you read the bible during guild meetings? As you read the Sacred Scriptures, does the Gospel of Mark have anything that you find useful in bringing guild members together? Have you ever held any position in guild leadership? What reasons or motives make you to be always present in the guild activities? The discovery is enlightening as it pinpointed reasons such as: the problem with Saturday as the day of guild meetings; sickness; the disliking of the leaders; money related issues; the lack of the proper knowledge about the guild and sometimes laziness, among other reasons. It is crucial to note that due to the problem of Covid19 virus, all interviews were carried out online using social media platforms, mainly WhatsApp calls and phone calls. This chapter, therefore, is made up of three main parts, namely: why do people join the guild; why do people become inactive after joining and lastly, what are reasons for active participation. The first and the last parts however, shall not be dealt with in detail in this paper, since the focus is directed towards the second part.
​	1.2 Reasons for joining the guild.
According to the interviews that were carried out for this paper, people join the guild for a variety of reasons, and these shall be noted here. There are members who join because they desire to grow in their prayer and faith life. Their interests rest on imitating Mary, who is the role model of all Christians, the Mother of the Church and a good example to all Christians, especially women. These members desire to try and live Christian life similarly to how Mary lived her life, bearing in mind the demands of their context. This group of affiliates can be said to have joined for “good reasons”, and this is what Pope Paul VI, in his Apostolic Exhortation Marialis Cultus noted that:
First, the Virgin Mary has always been proposed to the faithful by the Church as an example to be imitated, not precisely in the type of life she led, and much less for the socio-cultural background in which she lived and which today scarcely exists anywhere. She is held up as an example to the faithful rather for the way in which, in her own particular life, she fully and responsibly accepted the will of God (cf. Lk. 1:38), because she heard the word of God and acted on it, and because charity and a spirit of service were the driving forces of her actions. She is worthy of imitation because she was the first and the most perfect of Christ's disciples. All of this has a permanent and universal exemplary value (MC 35).
Those who join the guild through this inspiration can be said to have had the right call to discipleship in this guild and have little or no problems being active participants in the guild.

Nevertheless, others join because they like the uniform, others follow friends, while others want Church people to associate with, in difficult moments of life such as during funerals, and others just found themselves attracted to the guild because of its numbers. It can be said that these people joined for “wrong reasons”. These members constitute an utmost number of inactive ones, possibly because their understanding of the concept of discipleship in the guild is  not guided by the Gospels and hence active participation is easily taken aback. It is vital then, to bring to all the members of this guild, the demands of discipleship especially that of commitment as the Gospel of Mark perceives it, most importantly before they join the guild, so that they equip themselves fully concerning the storms they will possibly encounter as disciples.

​	1.3 The reasons for inactive participation.
This section constitutes the main part of this chapter. It will discuss in detail the findings of the interviews as to why there is inactive participation among the majority of the members of the guild in question.

​	1.3.1 The problem of the day and time of the meetings.
​	1.3.1.1 Saturday as the day of the meeting.
It is essential to note that, the constitution of the guild advocates for Saturday as the proper day of meeting for guild members. This stems from the Church’s understanding of Saturdays as days for Marian devotion, just as Congregation for Divine Worship and the Discipline of the Sacraments rightly puts across that, “Saturdays stand out among those days dedicated to the Virgin Mary. These are designated as memorials of the Blessed Virgin Mary” (188). Nonetheless, the members of the above-mentioned parish have since abandoned the day because of the low turnout in numbers. The reasons why members were not coming to meetings on this day ranges from personal to communal. A small number of interviewees say they go to work during the week, so Saturday is the only day for them to have time with their families and do thorough house duties as women. Yet, a number of others interviewed pointed out that Saturdays are usually occupied with things like memorial services, weddings and parties among others. However, some interviewed ‘committed’ members still want this day, as they believe that Saturday should be maintained since it is the day ascribed to Marian devotion by the Church.

​	1.3.1.2 Thursday as the day of the meeting.
Upon seeing the problem associated with Saturday as the day of meetings, members opted for Thursday, for whatever reasons they found it convenient. For quite a long time, members maintained this day, but nevertheless it did not resolve the problem of inactive participation. There were always concerns and complaints about the largest number of members still not turning up. However, it is important to note that, meeting on Thursdays in the afternoon, as was agreed, meant excluding all the members of this guild who go to work during the weekdays. It was this problem of meeting on a Thursday that brought the researcher into the first encounter with the members of this guild as he was representing the parish priest in a bid to unravel the issue. It was from this encounter, that the researcher realized the guild has a huge number of followers in terms of its full members, but only a few could be seen to be fully committed and actively participating in the guild meetings and activities.

​	1.3.1.3 The day of  Sunday
As the issue of absenteeism and or inactive participation continued in the guild, after trying to meet on Saturdays and then Thursdays, the guild members agreed to go for Sundays after the Eucharistic celebration, as their days and times of guild meetings. For some reasons, the number of participants increased a bit, but not as expected. It was however higher than the Thursdays and Saturdays attendances. On a different note, having Sundays as days of guild meetings has also reflected that a number of guild members do not come to Sunday Mass. Sadly however, the meeting on Sundays is also met with criticisms as other members pointed out that, after mass they will be hungry and would want to go home straight away. This clearly means that all proposed days for guild meetings are met up with different challenges. The question then is, would there be a perfect day and time that will allow all the members to attend without complaining? Certainly, there would not be such a day, and therefore, it would be crucial to bring into the members’ consciousness the Gospel of Mark especially its concept of discipleship, so as to help them to realise the need to be fully committed to the demands of the guild to which they are disciples.

​	1.3.2 The problem of old age, sickness and other family programs.
Interviews have highlighted that; some members usually miss guild meetings either because they are sick or they had to attend other family programs. It seems quite reasonable, but to say that on every meeting the large number of absentees fit into these two categories might be too far-fetched. In addition, the other problem affecting the guild members’ active participation is that of old age. However, after attending a number of meetings with this guild, one can actually realize that the number of active members lean towards the old than the new and young members.

​	1.3.3 Going to work as another serious reason.
A number of members in this guild go to work during the week. They occupy different professions which mean that, during the week they cannot attend guild meetings, especially during the day. These members also had problems coming to the guild on Saturdays because, according to interviews, it is the only day they would be free from work and be at home for the whole day and so, they want to be with their families. For these members, Sunday is quite an ideal day to meet as a guild, but even then, interviews highlight that, some members do not want to commit much of their time at the guild because they also want to rest and prepare to go back to work the following week. The most convenient times for them are those times when they are on off days, holidays or leave. Already, from this angle one can see the problem of failing to be together with others, especially the majority of members who happen not to have any professional work.

​	1.3.4. The issues of money and finance.
Due to the difficult times people have been and are facing in Zimbabwe for a long time, many members have decided to stop attending guild meetings because they cannot afford the subscriptions prescribed by the guild. A number of the interviewed members said that, there is no point of going to the guild where members are always talking ‘too much’ about money every time, especially when things are not going so well as such in this country. Furthermore, the interviewees say, there is a ‘serious war’ in trying to make ends meet at homes, let alone balancing all the needs with other Church subscriptions. It seems impossible to respond positively to guild’s demands as much as subscriptions are necessary and concerned. Some interviewees felt and even suggested that guild meetings should not be mixed with money and finance issues.
1.3.5. The disliking of leaders
The problem of lukewarm participation because one does not like the leaders can be found everywhere. The members of this guild are not an exception to this problem as this was highlighted by a great number of interviewees among the reasons for failure to attend guild meetings. Many of the members raised the concern that some leaders do not listen to other members, they just want members to do what they say, their word is the order of the day, and in other words, they impose everything on the members. This has often caused an abhorring of leaders and resulting in some members halting their participation in the guild.

​	1.3.6. Long meetings and repetition of programs
A combination of long meetings and repeated programs has nothing but boredom as its result, said one of the interviewees. Many members could not endure this so to say. Many have other programs to do outside the guild meetings whatever the meeting day, so to commit the whole time of the day to the guild is very difficult. The interviews showed that most of the members want the meetings to be quickly done since they cannot pledge all the time of the day to guild programs.

​	1.3.7. Ineffective law 	enforcement
The interviewees indicated that members do not get into any kind of trouble or face penalties if they do not attend guild activities because the laws are not really binding or at least they are not well implemented or enforced. This is thus, a failure to keep up with guild laws and regulations. It is critical to note that, it would not be helpful if members were to attend guild meetings because of the fear of the law, as true disciples, members should be committed to their call to the guild, whether the rule of the law is binding or not.

​	1.4. The reasons for active participation.
In the face of all the problems discussed above, what are the reasons that motivate those members who do not miss guild activities? Why is it that some members are regular at attendance and active in the guild? It is clear first and foremost that most of the members who are regular at guild meetings hold positions of authority in the guild’s committee. Others say that they actively participate in the guild because it is their life commitment. Yet others believe that the guild helps them to further their faith and prayer life. In one way or the other these active members have realized their true calling to be disciples of Mary in this guild. In order to strengthen them to continue with this same spirit, the Gospel of Mark, chiefly the concept of discipleship would be very vital.

​	1.5. Conclusion.
From the above discourse, it can be deduced that there are a variety of reasons why the majority of the members of the guild in question are inactive in participation as far as the meetings, programs and activities of the guild are concerned. The reasons include; the problem of the day and time of meetings, the problems with leaders (at a personal or guild level), ineffective laws, repetition of programs (usually considered to be boring), long meetings, sicknesses, works, and many others as mentioned above. It is an awareness of these reasons that the forthcoming chapter will bring about the message of the Gospel of Mark so as to try to help the members to realize the demands of their call to discipleship just as the evangelist conceptualized for the disciples of his community. 	
​	Chapter 2
​	2.0. AN ANALYSIS AND DISCUSSION OF THE CONCEPT OF DISCIPLESHIP IN MARK’S GOSPEL.

​	2.1. Introduction
This chapter deals with the study of the concept of discipleship as painted by the evangelist Mark in his Gospel. The notion of discipleship in Mark is heavily linked to the cross and to carry this cross demands a highest level of commitment. The Gospel noticed a number of times where disciples failed in their quest to follow Christ. Nevertheless, there is a clear insight in the Gospel pertaining to the role of disciples in the mission of Christ. With this understanding, this chapter shall be divided into six subtopics, each dealing with how Mark captured the concept of discipleship in his Gospel. The topic shall be as follows: the Sitz im Leben (situation of the day) for the Markan community; following Christ; discipleship and the cross (this topic is further divided into three parts, namely: carrying the cross, the Jesus of Mark and the cross in the Gospel); the role of disciples; the failure of disciples and finally commitment as an obligation to discipleship.

​	2.2. The Sitz im Leben for the Markan community
The writing of the Gospels conceded a particular type of people in the mind of the evangelist. Each Gospel therefore, must have been crafted to address a specific problem, which was affecting the community to which it was immediately and directly composed. On this point, Kelleher propounded that,
Each of the four canonical gospels was written for a particular audience in a particular place under particular circumstances for a particular reason or set of reasons, and those factors influence and colour the way the story is told; the way each evangelist uses the oral tradition and other sources to tell the story of Jesus in a way that serves the needs  of their particular community at that time (1)
In line with this understanding, Viljoen pointed out that, “The Sitz im Leben in which a Gospel originated and the specific needs of the community undoubtedly had an influence on the way the life and ministry of Jesus was described” (458). From this point of view, one can draw an inference to the situation of the day on the composition of the Gospel. Many believe and understand that the Gospel of Mark was written during the times of persecution of Christians under the Roman government, especially during and after the reign of Nero.

In addition, Johnson remarkably propounded that, “A long series of troubles in Palestine has led to the Jewish revolt, and the gospel was written when tension was still at high pitch” (8). He further emphasized that, “The great fire of Rome (A.D. 64), with Nero’s persecution that followed, provides the best possible background for the gospel, with its emphasis on discipleship and martyrdom” (Johnson 16). Sharing these same sentiments, is Hunter who pointed out that,
The readers whom he had primarily in view were no doubt the Christians in Rome who were then going through a time of bitter suffering and persecution. They would be heartened to read Mark’s Gospel that their suffering was not unforeseen and unexpected, for Jesus their Lord had not only predicted the tribulations for his disciples, but had himself drained the cup of suffering to the dregs for their redemption  (18).
From this consideration, one can comprehend the situation through which the Gospel was composed. Furthermore, Winn remarking on the same situation in which the Markan community founded itself in, keenly ironed out that, “Wars, persecution, famines, and earthquakes were realities of their recent past and the fall of Jerusalem and its temple were replayed before them in the extravagant triumph of Vespasian and Titus” (Winn 170-171). It is from this background, a setting of life filled with these troubles, trials and tribulations that Mark had to compose his Gospel, in order to strengthen the community by inserting the story of Jesus into the picture of their situations.

Moreover, Winn enlisted a striking conclusion concerning the situation in which the Markan community found itself in during the composition of the Gospel. He pinpointed that,
Our examination has provided us with the following conclusions: (1) Mark's community faced a Christological crisis brought about by Vespasian's propaganda; (2) Mark's community faced increased eschatological anxieties and excitement brought about by the Jewish Revolt and the cataclysmic events in which it culminated; and (3) Mark's community perceived that its safety was in jeopardy because of increased anti-Jewish sentiments, Roman distrust of messianic movements, and the rise of a new ruler whose policies toward the church were as yet unknown. We propose that these three conclusions describe the historical situation in which Mark's gospel was composed.
This passage clearly reflects that the Gospel was written to a people living under a period of sufferings, doubts and uncertainties. Their life was not a smooth flowing one, but they had to soldier on as disciples of Christ. They had to travel along the road of suffering just as their Lord and Master Jesus Christ did. One can therefore imagine and understand that, in every age and time, discipleship will never be an easy thing to go about.
​	2.3. Following Christ
For one to be a disciple of Christ, one must be ready to follow him wherever he leads them. It is quite clear then, that, unless otherwise there is serious and courageous assurance, it is not easy for one to become a disciple whatsoever. On the call of the first disciples, the Gospel of Mark has it that,
As Jesus passed along the Sea of Galilee, he saw Simon and his brother Andrew casting a net into the sea—for they were fishermen. And Jesus said to them, “Follow me and I will make you fish for people.” And immediately they left their nets and followed him. As he went a little farther, he saw James son of Zebedee and his brother John, who were in their boat mending the nets.  Immediately he called them; and they left their father Zebedee in the boat with the hired men, and followed him (Mk 1:16-20).
From this passage, one can see that discipleship entails being called and following. In the case of the disciples mentioned, they answered to the call of Jesus with urgency. According to Hunter, “The call comes to them in the midst of their daily work, and there is something in the imperious summons which they dare not refuse” (31). From this point, one can assume that, in the Markan community it was possible that there were disciples among the members who lacked urgency in responding to the call to follow Jesus.

 On the other hand, the call itself demands the risk of faith from the disciples who immediately left everything and followed Jesus. “For Mark, the act of following Jesus entails a risk of faith, and faith must be an act before it is a content of belief. Only as Jesus is followed can he be known”  (Edwards 81-82). As of this understanding, it is quite clear that, in following Jesus, the first disciples exhibit a certain degree of faith that is required of all those who are called to follow Christ in every generation.

Additionally, using Mark 8:34 which says that, “If any want to become my followers, let them deny themselves and take up their cross and follow me”, it is clear that, disciples are called to follow Jesus and join him on his way of the cross. It means, no doubt that, carrying the cross is a prerequisite for being a follower of Jesus. No one without a cross, or who surrenders their crosses can be a true follower of him because, by its very nature, the life of following Jesus is defined by the cross. Following this line of thought, Kittel has it that,
The nature of the calling of the disciples of Jesus, and their resultant dependence on Him, means that there was nothing in the life of the disciples which is apart from Jesus and His life… but the way of Jesus leads to the cross. Hence entry into His life as His µαθητής carries with it the obligation to suffer…  (449).
From this point of view, it is quite clear that discipleship and the cross are two inseparable entities. The topic below will deal with the relationship between discipleship and the cross in detail, nevertheless, being a disciple of Jesus and carrying of one’s cross are utterly two sides of the same coin.

​	2.4. Discipleship and the cross

​	2.4.1. Carrying of the cross.
In reference to the cross Jesus made it very clear that all those who by any means intend to follow him should take up their cross and follow him (Mk 8:34). Following Jesus entails going through what he went through himself. The Gospel of Mark portrays Jesus as the suffering Messiah. The suffering itself culminates on the cross. Truly, his followers have no other path to follow than the same he travelled, which is, the way of the cross. Mark puts it plainly, “He called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me”” (Mark 8:34). This verse illustrates the most delicate part of being the disciples of Jesus - carrying the cross, and in this way, it is clear that, unless one carries their crosses, they cannot be the followers of Jesus. No one who folds their hands and admires from a distance qualifies to be followers of Christ, for the followers are called to the way of the cross. Commenting on this verse, Barclay pointed out that, “To tell the disciples they must be ready to take up the cross was to tell them they must be ready to be regarded as criminals and to die”  (233). This, by implication shows that there is a strong bond between discipleship and the cross in the Gospel according to Mark. Being a disciple means being ready to die for Christ hence taking up suffering or the cross without hesitation.

​	2.4.2. The Jesus of Mark.
The ‘best’ way to understand the relationship between discipleship and the cross in Mark’s Gospel is probably that of looking at his portrayal of Jesus. The Jesus of Mark is the suffering Jesus, as Harrington agreeably states, “Without the cross, the portrayals of Jesus as wonder-worker and teacher are unbalanced and without a direct principle”  (597). More so, Perkins argues, “Mark’s gospel paints a powerful picture of Jesus as the suffering Son of Man”  (211). If Jesus is painted this way, then all those who follow him cannot afford to escape the certainties of the cross, as Sanny has it that, “… a disciple is one who is openly identified with the person of Christ. Second, he is obedient to the Word of Christ. And third, he is bearing fruit in the work of Christ”  (6). In this way, Mark’s discipleship and the cross are intertwined.

On a similar note, Vien pointed out that, “Mark’s gospel was written to strengthen the Gentile Christians (most probably of Rome) suffering from persecution under Nero by portraying Jesus Christ, Son of God yet a Suffering Servant as their model”  (13). The fact that Mark depicts the suffering Christ to his community demonstrates that those called to follow him should also find it easier than to suffer for his sake is a true sign of genuine discipleship. In addition, Tannehill propounded that,
The passion of Jesus in its Marcan meaning, is not a solution to problems of discipleship but presents the problem in its sharpest form. Following the crucified Jesus means taking up the cross oneself (8:34). It also means becoming a slave of all (10:44). These are not demands that disappear after Easter nor do they suddenly become easy to fulfil  (140).
It is clear from this point of view that the idea of discipleship and that of the cross in the Gospel of Mark goes hand in hand. In order to understand discipleship, one must grasp the meaning of the cross.

​	2.4.3. The Cross in the Gospel.
Another way to establish the relationship between discipleship and the cross is to examine Mark’s idea of the cross. Vien pointed out that,
The cross is not alien to Christian discipleship. In fact, the cross symbolizes what is most proper to the following of Jesus. A close examination of each passion prediction in chapters 8, 9, and 10 reveals to us that it follows the same structure: (a) Jesus’ prediction, (b) the disciples’ misunderstanding, and (c) Jesus’ sayings about what is required of those who follow him (16).
With this consideration, one can get a richer depiction of the relationship that exists between the cross and the disciples in Mark’s Gospel. Furthermore, Vien propounded that, “A principal emphasis of Mark is on the passion of Jesus. That is why the Markan Gospel is sometimes called “the Gospel of the Cross”… the Gospel devotes nearly 40% of its short narratives describing the last week of Jesus’ life, which is about his passion and death”  (15). So, in light of this assessment, if the Gospel for its major part articulates the issues of the cross, then the relationship between discipleship and the cross is a very strong one, as it follows from the appreciation of the cross of Jesus.
2.5. The role of disciples
Disciples play an important role in the mission of Jesus. He called them, for a purpose. They have a part to play in his mission. Edwards has it that, “A second characteristic of the call to discipleship is that it is a call to service. “‘Follow me,’” said Jesus, “‘and I will make you fishers of men’” (1:17)” (82). In this regard, disciples are called to the service of becoming the agents of God’s salvation to humanity. They are to learn from Christ about how this work of salvation is to be accomplished, they are to walk his way and so, their induction has to begin with them responding immediately to his call to discipleship. As they gather around Jesus and learn from him, “He called the twelve and began to send them out two by two, and gave them authority over the unclean spirits.... They cast out many demons, and anointed with oil many who were sick and cured them” (Mk 6:7, 13). This is specifically why Jesus called them,- to participate in a special way in his mission. In this esteem, it was proper that they had to start the exercise of their service whilst Jesus was still with them, so that he will correct them when they make errors.

Likewise, on a similar note, Luke describing a parallel event, though he talks about the sending of the seventy, clearly gives a detailed account on the role to be played by the disciples. He notes that,
After this the Lord appointed seventy others and sent them on ahead of him in pairs to every town and place where he himself intended to go. He said to them, “The harvest is plentiful, but the labourers are few; therefore, ask the Lord of the harvest to send out labourers into his harvest. Go on your way. See, I am sending you out like lambs into the midst of wolves. Carry no purse, no bag, and no sandals; and greet no one on the road (Lk 10:1-4).
From this passage, it is crystal clear that the disciples are sent on an orientation for the work of service and mission they will accomplish after Christ’s ascension. Notice here that they are sent ahead of Christ, in preparation of the work they will do after his resurrection and ascension. More so, they went into every town he intended to visit, so that when Christ eventually visit these places, he will correct their blunders and they will acquire more from him about what to do, when he finally entrusts to them the work of preaching the Good News to the whole world (Mt 18:16-20), after his resurrection and ascension into heaven. This clearly shows the role of disciples in the mission of Jesus; therefore, they cannot afford to follow any other way than the one Christ himself had travelled and shown them.

​	2.6. The failure of disciples
Disciples were just but normal human beings. They were not without their shortfalls. On several occasions they failed to understand the person of Jesus, especially when it comes to his passion and death. They had a different version of a Messiah than the one presented by Mark. From Mark’s account, it seems the disciples took time to come to terms with the image of the Messiah as the ‘Suffering Servant’, and from this misunderstanding comes their failure. Wiersbe, pinpointed that, “Steeped in Jewish traditional interpretation, they were unable to understand how their Messiah could ever suffer and die. To be sure, some of the prophets had written about Messiah’s suffering, but much more had been written about the Messiah’s glory”  (87). The disciples failed to immediately grasp that; the glory of Jesus was to come through the passage of suffering. All that they were eagerly waiting for was his moment of glory.

Moreover, to see this glory they had to follow Christ and go with him into his hour of suffering, and this was truly incomprehensible. To make the matters even more complicated, as Wiersbe noted, “Some of the Rabbis even taught that there would be two Messiahs, one who would suffer and one who would reign .... No wonder the disciples were confused” (87). It is clear that from this background, (given that Christ had been performing miracles in the presence of his disciples), they could have taken him to be the reigning and powerful Messiah. For them, to hear Jesus talking about his rejection, suffering and death will bring nothing but their failure to understand the Messiah they have been following.

On a similar note, Mark further indicates the ignorance and failure of disciples in Chapter 9:33-37. Here the disciples had been arguing about the issue of who was the greatest among themselves (cf. Mk 9:34). This was possibly because they have not come to terms with the fact that the call to discipleship is a request to serve rather than to be served. Because of this depiction of ignorance, “Jesus ....sat down, called the twelve, and said to them, “Whoever wants to be first must be last of all and servant of all”” (Mk 9:35). Consequently, it can be said that the passage is “.... the story of the complete ignorance of the disciples and Jesus’ call to discipleship....” (Schweizer 191). Again, one can say that, the disciples exposed once more their failure to grasp the mission of Jesus, as Schweizer further pointed out that, “Mark....also characterized the disciples in a way that accentuates their blindness to the carrier of Jesus” (191). In light of this understanding, one can argue that the disciples could have anticipated a reigning Messiah and so they were already trying to figure out who will occupy a great position in this reign.

More to it, the sons of Zebedee in Chapter 10:35-45 repeated an analogous thing, that of desiring superior spots in the glorious Kingdom. It clearly shows the ignorance of the disciples as far as their understanding of the person of Jesus and their discipleship was concerned. On verses 43-45, Jesus reminded them about the call to service, as he pointed out that, “....but whoever wishes to become great among you must be your servant, and whoever wishes to be first among you must be a slave of all. For the Son of Man came not to be served but to serve, and to give his life a ransom for many” (Mk 10:43-45). Following this view, it is arguable that the community to which Mark was writing was grappling with the issues of leadership and superior positions among its members. What they required at that juncture was to learn from the humility of Jesus as demonstrated in these verses.

​	2.7. Commitment as an obligation to discipleship
To be on the same track with Christ was not an easy task for the disciples. In the Gospel, a follower of Jesus has to be committed to the cause of discipleship. It is quite established that, on many occasions the disciples failed to recognize what kind of Messiah the person of Jesus was. If so, what was it then that kept them following him? It must be nothing other than commitment. In this context, Edwards argued that,
The simple but all-important act of hearing and following Jesus precedes and is more important than disciples’ complete understanding of him. The disciples, and especially the Twelve, are not infrequently shown to lack understanding and even to be hard-hearted (Mk 8:14-26). Surprisingly, this does not compromise their discipleship (48).
The fact that the disciples could not leave Jesus even if they failed to understand him on several occasions, shows the strengths of their commitment to his call. Here Mark portrays the importance of commitment and conviction in following Jesus on the part of his disciples.

What is more, this commitment is well portrayed by Peter, when he answered Jesus on one occasion, as captured by John in his Gospel, who notes that,
Because of this many of his disciples turned back and no longer went about with him. So, Jesus asked the twelve, “Do you also wish to go away?” Simon Peter answered him, “Lord, to whom can we go? You have the words of eternal life. We have come to believe and know that you are the Holy One of God.” (Jn 6:66-69).
The desire to remain with Jesus even when they did not really comprehend him, demands higher commitment on the part of disciples. Here John clearly states that, others turned their back and left him (Jn 6:66), but those who were committed to him had to stand with him no matter the consequences.

Above all, the conditions of discipleship cannot be easily met unless one is fully dedicated. According to Wiersbe, “Jesus laid down three conditions for true discipleship: (1) we must surrender ourselves completely to him; (2) we must identify with Him in suffering and death; and (3) we must follow Him obediently, wherever He leads” (88). These conditions demanded unqualified commitment on the part of the disciples, otherwise it would have been impossible to follow Jesus straightforwardly. Given the context Mark composed his gospel as written above, one can see that commitment is an integral part of discipleship in this composition.

​	2.8. Conclusion.
The above discourse has highlighted and discussed the concept of discipleship in the Gospel according to Mark. Various topics have been used in order to effectively bring about Mark’s version of discipleship in the best way possible, these include: the situation of the day for the Markan community, following of Christ, role of disciples, discipleship and the cross, and commitment as a prerequisite to discipleship among others. From this position, one can acquire an eclectic understanding of how Mark crafted the notion of discipleship in his Gospel to suit the context in which the people he had immediately in mind, during the composition.

​	
​	Chapter 3
​	3.0 A SYNTHESIS OF THE IMPLICATIONS OF THE CONCEPT OF DISCIPLESHIP IN MARK’S GOSPEL AND MEMBERSHIP PARTICIPATION IN THE HOSI YEDENGA GUILD IN TAFARA PARISH; AND THE PROPOSED RECOMMENDATIONS.

​	3.1 Introduction
The concept of discipleship has always been in  existence since the beginning of human history. In Christian history, it exists both in the Old and New Testaments. From the time of Jesus to the present-day discipleship has taken various forms.  In light of this thinking, this chapter shall carry out a synthesis of the concept of disciple in Mark’s Gospel and the membership participation in the Hosi yeDenga guild in Tafara Parish. To achieve this, the chapter shall draw the implications of discipleship in the Gospel of Mark to guild participation in today’s context. The following points shall be use to guide the discussion: the context of Mark’s Gospel vis-a-vis the context of the guild today; the concept of the cross in Mark and the cross today; the failure of disciples in the Gospel versus the failure of the members of the guild; following Christ in Mark and following Christ in the guild; and lastly, commitment in the Gospel against commitment in today’s guild. At the end of this discussion, the chapter shall set up proposed recommendations on how guild participation may be improved in light of Mark’s Gospel teaching on the concept of discipleship.

​	3.2 The context of Mark’s Gospel vis-a-vis the context of the guild today.
It is quite clear from the studies carried out, and at the look of things that the situation of the day for the composition of Mark’s Gospel is totally different from the situation of the day for Hosi yeDenga guild in Tafara. These are clearly two worlds apart. According to Johnson, Nero’s persecutions and the great fire of Rome provide the background of the situation in which the Gospel was composed (16). This clearly shows that the people to which the Gospel was immediately composed were suffering a great deal of living their call to discipleship as they faced the situation of martyrdom.

Besides, the context of the Hosi guild today is different one. Obviously, there are no physical persecutions as there were during the time of the Gospel composition, but the challenges of life are still numerous. Guild members today face a plethora of challenges such as lack of sufficient time due to work demands, poverty, sickness, old age and many others. The situation in the country today is such that men and women have to catch up with different pushes in order to make ends meet for their families. These may be taken as forms of persecutions today; which members have to put up with every day. The difference with disciples in Mark is that the members of the guild today give up their attendance because of the challenges they face, while those in the Gospel seem to have embraced the challenges and faced them with courage. Following this line of thought, one can perceive that there is a sharp distinction between the two worldviews, that of the Gospel and that of the guild today.

​	3.3 The concept of the cross today
The Gospel of Mark stresses on the carrying of the cross so much that the cross is at the centre of its message. Due to the persecution the people faced during that time; it is understandable why the evangelist had to put emphasis on the cross. The cross has, ever since the death of Jesus and the beginning of Christianity, been the symbol of Christian life. Christians are called to carry their own crosses as they follow Jesus. Mark clearly states that, “Jesus called the crowd with his disciples, and said to them, “If any want to become my followers, let them deny themselves and take up their cross and follow me”” (Mark 8:34). This call of Jesus to his disciples and those who followed him is still valid even in this age and time.

Because of the different ages and times, the cross takes different forms depending on the life situation of the day. The members of Hosi guild are not an exception when it comes to carrying their crosses and following Jesus as disciples in this Marian guild. The crosses today are in forms of different daily challenges the members face as they try to live up to their guild demands and the Christian life at large. The concept of the cross as portrayed in the Gospel of Mark, therefore, can be made central to the guild teachings and way of life so as to enlighten the members that, the path of discipleship in the guild is not an easy one, just like disciples in the Markan context and community, it is inseparable from the cross.

​	3.4 Being followers of Christ today
The whole of Christian life is centred on following Christ. This call is clearly stated in the Gospel of Mark. Although the guild at hand is a Marian guild, meaning literally the members imitate the footsteps of Mary the Mother of God, in the broader context they are followers of Christ by virtue of being Christians, and also considering that Mary whom they follow is also regarded as the first true disciple of Jesus. This is clearly captured in the book for the guild which states that, the Guild of Holy Mary Mother of God Queen of Heaven is a group of the Catholic faithful who devote themselves to follow Jesus Christ by living a way of life pleasing to God (Chita chaMariya Musande Amai vaMwari Hosi yeDenga 24). This idea of following Christ is the same as the one expressed in the Gospels. In line with this view, the members of the guild should therefore be led to the knowledge of the demands of following Christ especially as expressed in the Gospel of Mark.

 Furthermore, those who follow the footsteps of Mary find in her the perfect example of being the disciples of Jesus today, as Kluz pointed out that, “Mary teaches how to be a disciple of Christ in a real way, not superficially. She is an example of understanding the Christian life as a commitment to develop the thought of the modern world in accordance with the principles of the Gospel in the face of new challenges” (168). In light of this understanding, one can clearly see that following Christ in a Marian guild like Hosi yeDenga is central. No matter the challenges that comes with this calling, members of the guild can learn from Mark’s Gospel what it means to follow Christ. It is paramount for all members of the guild to understand that being disciples of Jesus goes with its own risks, the same risks taken by the disciples in the Gospel, just as Edwards clearly stated that, “For Mark, the act of following Jesus entails a risk of faith, and faith must be an act before it is a content of belief. Only when Jesus is followed can he be known”  (Edwards 81-82).

​	3.5 The role of disciples and their failures these days
Being a disciple is not a perfect enterprise, it goes with its own set of failures. In the Gospel, the disciples played an important role in the mission of Jesus, but this did not make them immediately perfect beings. They failed to understand the person of Jesus on several occasions as articulated in the previous chapter, this failure means they could not easily grasp their role in his mission. The members of the guild, who are today’s disciples are not an exception to failure. The lack of active participation by the majority of the members today, can be equated to the failure of disciples in the Gospel, as they fail to live up to the demands of their membership. The problems and challenges they face in their daily lives are challenges which comes with discipleship, quitting is not an option, neither is surrendering. From the interviews in Chapter one, many of the members, for one reason or the other have failed to live up to the standard of their calling and therefore quitted. The Gospel of Mark however encourages the disciples to soldier on, no matter the number of times they failed, the message is the same to all members of the guild today.  

​	3.6 Discipleship and commitment today
To be a disciple of Christ demands a high level of commitment without prejudices to the age and time. The Gospel of Mark clearly shows that discipleship come along with serious commitment discussed in the second chapter of this paper and clearly as Wiersbe pointed out that, “Jesus laid down three conditions for true discipleship: (1) we must surrender ourselves completely to him; (2) we must identify with Him in suffering and death; and (3) we must follow Him obediently, wherever He leads” (88). These aspects seem to be lacking among those members who fail to actively participate in the guild. Furthermore, talking about the identity of the Guild, the book, Chita chaMariya Musande Amai vaMwari Hosi yeDenga has it that, among other things, the members make effort to deepen their knowledge of faith and the teaching of the Catholic Church so that each and every member may be able to teach and preach to others, as well as protecting the Church from false teaching (28). To cope up with this identity, members need to be seriously committed and actively participate in the guild, so as to acquire enough knowledge to preach and teach others.

​	3.7 Proposed recommendation
In light of the above research, the paper proposes the following recommendation to deal with the problem of lack of active participation. These proposals do not constitute the ultimate answer or solution to the problems, as they may or may not work for the group in question.
i.	Teaching the Gospels, in particular the Gospel of Mark, emphasizing on the theme and concept of discipleship as part of the initial formation for the guild members. This might help the members to understand the demands of discipleship in the guild before they fully commit themselves to it.
ii.	Putting in place various programs for all the full members of the guild, a number of times annually, which foster the study of different aspects of the concept discipleship in the Gospels. In this way, the members are reminded of their tasks as disciples.
iii.	Give regularly all the members the opportunity to read, study and share with other members their understanding of what it means to be disciples in their guild today, in relation to what the Gospel of Mark teaches.
iv.	It should be made clear to the members before and in the process of joining the guild that they are to consider themselves as disciples and have the same task as that of the disciples in the Gospels, most notably, that of following Christ closely and preaching the Good News in their own times. This means members would be expected to live up to the task of being true disciples of Christ in today’s world. Joining the guild should be taken therefore with serious commitment and in this way, active participation is a must.

​	3.8 Conclusion
From the above discourse, it can be deduced that the chapter draws out the implications of the concept of discipleship in Mark and tries to apply them on the Hosi yeDenga guild participation. The chapter did this through synchronization of the concept of discipleship in Mark’s Gospel and its implications with the membership participation in the Hosi guild. Various concepts of discipleship in the Gospel shows that the members of the guild, who are today’s disciples, have so much to learn from the Gospel so as to better understand the demands of true discipleship. The chapter therefore, suggests that, it is of paramount importance to form members of the guild among other things in the knowledge of the concept discipleship especially as painted by Mark in his Gospel. Members of the guild ought to familiarize themselves with the concept of discipleship in the Gospel and try to live it accordingly in their own context.

GENERAL CONCLUSION
From the above treatise, one can deduce that, it is clear that incorporating the concept of discipleship as presented in Mark’s Gospel and its implications might benefit in curbing the problem of inactive participation among members of Hosi yeDenga guild in Tafara Parish. Leading to this conclusion, the paper dealt with the implications of the concept of discipleship in the Gospel of Mark on guild participation taking into account Hosi yeDenga guild in Tafara Parish. The paper achieved this in three chapters. The first chapter which consists of the interviews as to why the majority of the members of the guild in question are less active in participation, shed light on the various reasons that hinders members from giving their full commitment to the guild. These reasons are challenges that members encounter as it comes to guild participation. In every generation the life of following Christ is always a life with its own challenges and so forth. The second chapter, which is the main chapter of the research, discusses the implications of the concept of discipleship as portrayed by the evangelist Mark in his Gospel. Various topics constitute this chapter and clearly brings out the aspect of discipleship as painted in the Gospel. At the centre of discipleship is the cross. This concept is consistent throughout the Gospel. The disciples in every age and time cannot afford to do away with the cross. At all times the cross is and should be taken as the identity of discipleship. Lastly, the third chapter carries out a synchronization of chapter one and chapter two. It applied the concept of discipleship as in the Gospel and its implications to Hosi yeDenga guild participation today. The concept of discipleship in the Gospel, though coming from a different set up, is appropriate today since discipleship takes different forms according to the space and time it is practiced. The members of Hosi yeDenga guild in Tafara Parish are not an exemption in fulfilling the demands of being disciples in their guild. In their own times the concept of discipleship stresses that they be active participants in the guild no matter the circumstances they found themselves in. The chapter ended by giving recommendations that may be helpful in raising the awareness among members that they are true disciples in the same way as Mark sees the disciples in his Gospel and so they should live according to this call. It strongly recommends that the concept of discipleship in Mark’s Gospel should be incorporated in the guild’s teachings and way of life.
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