Christian servant leadership

If we claim apostles and prophets still exist as offices today, it implies the Bible is not complete, and we must accept the authority of church councils and the Roman Magisterium. Ephesians shows apostles and prophets laid the church's foundation and revealed God's mysteries, roles that bishops inherited through apostolic succession. Church history supports this, with councils like Nicaea carrying the same authority as the Council of Jerusalem in Acts 15. This means the Bishop of Rome (the Pope) has rightful authority, and rejecting church history, councils, and creeds risks leading us astray, even if our biblical interpretation seems correct. Key doctrines like the Trinity and practices such as saint veneration come from this progressive revelation and apostolic authority.

TL;DR Summary:
Intercultural theology, while seemingly fostering dialogue with non-Christian cultures, risks diluting Christianity's biblical integrity by blending it with non-Christian beliefs. This compromises foundational Christian tenets, allowing practices and teachings to be altered or dismissed to suit cultural preferences. Such adaptation undermines Christianity's identity and the authority of Scripture. While engaging with diverse cultures is essential, it must preserve the Gospel's unchanging truth, avoiding the danger of turning Christianity into a flexible, culturally-driven belief system that sacrifices its core principles.

This paper explores the modern cultural influences shaping church leadership and governance, focusing on the tension between biblical principles and the adoption of secular values. It challenges the pervasive misconception that ministry is a personal kingdom to be ruled, inherited, or controlled for self-interest. The discussion critiques the tendency to value status, wealth, or influence over spiritual maturity in leadership selection, reflecting the wider cultural preoccupation with materialism, individualism, and consumerism. The paper urges pastors to resist cultural pressures, focus on God’s call, and prioritise spiritual servanthood over ambition or popularity.
#brendonnaicker #churchleadership #theologyschool

This paper aims to make a contribution to the theme of Biblical servanthood which pervaded the life of the prophet, Jeremiah. The author examines the first chapter of the book of Jeremiah, and surveys other sections of the book that documents his experience as a prophet, called by Yahweh. The prophet is highlighted as a genuine example of Biblical servanthood, and as one who practised honest obedience to Yahweh, despite the internal and external challenges that confronted him as he lived out his calling. It challenges the contemporary view of ministerial success as achievement of objectives rather than obedience to God. Theological implications for those involved in Christian leadership and ministry are drawn from Jeremiah’s experience in working out the call of Yahweh on his life. Practical applications are recommended for those preparing for ministry as well as those already engaged in ministry.

This study examines the relationship between servant leadership and the psychological well-being of church leaders in Indonesia. Utilizing a qualitative approach, the research explores the experiences and perspectives of church leaders on how servant leadership styles impact their psychological well-being. The findings reveal that servant leadership has a positive effect on leaders' psychological well-being, while also presenting unique challenges. The results indicate that leaders who adopt a servant leadership style tend to experience an increased sense of meaning in life and positive relationships with others. However, they also face risks of emotional exhaustion and difficulties in maintaining personal boundaries. This study provides valuable insights for developing support and training programs for church leaders and contributes to a deeper understanding of les adership dynamics in a religious context.

Generation Z is a generation born in the digital era, who have characteristics, needs and challenges that are different from previous generations. This generation is often said to be the generation that lives in an instant era, where this generation grew up with easy and fast access to information. Even though we live in an era where everything is possible, this generation also has the problem of a tendency to want something in diamonds and if it is not fulfilled it will result in stress and depression. This article aims to provide an understanding of contextual Christian leadership, especially for generation Z and how to face and serve effectively for generation Z.

Penelitian ini membahas konsep "servant leadership" (kepemimpinan melayani) dalam konteks kepemimpinan gereja masa kini, dengan merujuk pada teladan Yesus Kristus. "Servant leadership" menempatkan pelayanan kepada orang lain sebagai prioritas, berfokus pada kasih agape, kerendahan hati, integritas, spiritualitas, dan ketekunan sebagai nilai-nilai utama dalam kepemimpinan Kristen. Pemimpin gereja diharapkan mampu menerapkan prinsip-prinsip ini untuk membangun komunitas gereja yang lebih kuat dan kolaboratif. Implementasi "servant leadership" dalam gereja masa kini tidak hanya memperkuat spiritualitas pemimpin, tetapi juga menginspirasi jemaat untuk lebih aktif dalam pelayanan. Hasil penelitian ini menunjukkan bahwa kepemimpinan melayani adalah model yang ideal untuk mendukung visi dan misi Allah di dalam gereja, dengan fokus pada kesejahteraan dan pertumbuhan rohani jemaat.

The primary objective of this exploratory multiple-case study was to investigate how servant leadership attributes (pioneering, modeling, appreciation of others, empowerment, and vision) have been demonstrated within a college student organization, specifically a historically Black fraternity in Illinois. This study used a case approach, examining alumni of Alpha Phi Alpha Fraternity college chapters in Illinois. The researcher interviewed 38 college chapter alumni from three distinct eras: those who were initiated at least 10+ years ago, those who were initiated over 20+ years ago, and those who were initiated over 30+ years ago. There were a number of similarities between all three eras. All three eras demonstrated all five functional servant leadership attributes. While there were some constant themes throughout the eras, there were a number of differences that became apparent during the data analysis and aggregation of the respondents’ interviews. Each era had its own most important value as revealed by the frequency of respondents and frequency of citations. With the exception of the modeling attribute, there were several era-specific emerging sub themes.

The purpose of the study was to evaluate the leadership and organizational performance in selected private industry in Burayu city administration. As a leadership is a key for organizational performance, it is impossible for any organization to success without effective leadership practice. In selected private industry in burayu city administration leadership and organizational performance face so many challenges which leads the organization to low productivity and performance. The problem related to leadership and organizational performance were reduce the performance the selected private industries in Burayu city administration. After investigation of collected data, the problem was identified and possible recommendation putdown. The methodology adopted was both qualitative and quantitative approaches. Both primary and secondary data was used. The primary source of data were collected directly from the respondents. The respondents were selected by simple random sampling technique. The evaluation was done through use of questionnaires with questions tailored towards determining: practice of leadership and the extent it has affected organizational performance, the factors responsible for low performance of organization and how leaders’ practice affect organizational performance.

Keywords: Leadership, Organizational Performance, Private industry.

The controversial topic surrounding the modern-day apostle tends to evoke strong emotions in some and elicit a myriad of preconceived notions in others. Detractors often employ sweeping indictments against individuals assuming apostolic roles, particularly those associated with the New Apostolic Reformation (NAR), often resorting to language connoting deceit or worse. Among these figures, Dr. Randy Clark frequently finds himself at the center of such polemics, subject to mischaracterizations and oversimplifications.

This paper aims to underscore both the scholarly pursuit and the practical necessity acknowledged by Dr. Clark and myself. Specifically, it seeks to address and refute the assertions, misconceptions, and, in certain instances, falsehoods propagated by the critics discussed herein. These criticisms have led to inaccurate and misunderstood interpretations of Clark’s teachings and practices.

Consequently, this document serves to introduce the apostolic nature of Dr. Clark within the framework of my ongoing doctoral dissertation, undertaken at Global Awakening Theological Seminary (GATS) anticipated for completion no earlier than 2027. It is important to note that this preliminary segment of the dissertation does not purport to comprehensively or exhaustively dismantle the presuppositions of the critics. Rather, it focuses on delineating aspects of Dr. Clark's apostolic character based upon a personal interview with him and proximity to his teachings. Therefore, readers are encouraged to await the forthcoming dissertation for a more comprehensive analysis.

My aspiration is that this work will provide clarity regarding Dr. Clark's apostolic nature and practices, while fostering unity within the Christian community.

Servant leadership is a topic that is frequently talked about but rarely understood or practiced. Many Christians seem to equate servant leadership with passive or subservient leadership. They envision the servant leader as a gentle, accommodating person who works hard to meet peoples’ needs and keep everybody happy. True servant leaders, however, are not docile. They’re driven. Servant leaders proactively labor to equip and empower God’s people so that they can accomplish God’s purposes in the world together.

This research paper will demonstrate the empowering and transformational nature of servant leadership by exploring a Biblical theology of leadership. The life and teachings of Jesus and the apostle Paul, as well as the character, goals, and overall heart attitude of the leader, will receive special emphasis. This paper will also set forth a Biblically informed model of leadership development that can be adapted to work within the context of a church or other Christian organization.

been in existence for more than a decade, seeking to help strengthen the heart of humanity. The articles in this volume of the IJSL, like the articles we've been honored to publish throughout the journal's history, are bold, transgressive, and aimed at decentralizing dominant-culture narratives. As people, I believe we are specific and universal, beautiful, tragic, met with fracture, met with fusion, triumphant, graceful, traumatized, deeply harmed, lovely, and graceful. My heritage is immigrant. My German forebears enacted genocide against my Czech forebears. I believe in the Garden of Friendship and Peace outside Prague at the Lidice genocide site, a place of reconciliation not division, unity rather than dissolution. My experience as a scholar and a poet, interwoven with the experience of scholars and artists of many cultures, is devoted to the healing embodied by people of uncommon humanity everywhere. Our journal publishes writings about leadership that cover both the shadow and the light, stories of fraught and robust relationships across gender, race and class lines, written

The existence of the church in this world is God's plan and will. Like a plant, which naturally grows and develops; as is the case with the existence of the church, God desires that His church grow and develop both in quality and quantity. There are various factors that influence the growth of the church, including the presence of church members and good pastoral care for the people. This research to describe the influence of church building and pastoral care on the growth of the congregation of the Bethel Indonesia Church “Family Blessing” Surabaya. Apart from that, to find out how much influence each independent variable has on the dependent variable. The approach used in this research is quantitative; where the population which is the object of this research is 400 members of the Bethel Indonesia Church “Family Blessing” Surabaya. The sample is taken from a population of 24% or 96 people who can represent the population with a simple random sampling technique. The data collec...

Leadership is the action of directing people to do what is right. Leadership means serving others. A leader is like an icon through which other people access their needs. A Christian Leader is a person who directs others through the gospel of life towards Jesus Christ. He or she guides his followers to live holy life that pleases God. A Christian leader demonstrates the character of Jesus Christ to the world as the steward of the Kingdom of God. According to Bill Lawrence, the president of Leader Formation International, at Bible.org, “Leadership is the act of influencing or serving others out of Christ’s interests in their lives so they accomplish God’s purposes for and through them” (Bill Lawrence, 2002) Christian leadership originated from the Garden of Eden when God gave the authority to man to rule over all creatures. After creation God gave Adam and Eve dominion over the whole universe.

This paper surveys the concept of Steward Leadership and examines how this concept is evident in the writings of Ellen G. White. It argues that although she did not use the term, her expressions about the characteristic and implications of Christian leadership reflects this model.

Scholars have discussed the meaning of the term 'leadership' from the political and church perspective as it concerns this research. From the political point of view, Fiedler and Garcia explain that a leader is a "person who is elected or appointed or who has emerged from the group to direct and coordinate the group members' efforts toward some given goal. To them, a leader generally plans, organizes, directs, and supervises the activities of group members and develops and maintains sufficient cohesiveness and motivation among group members to keep them together as a functioning unit" (Fiedler & Garcia 1987). However, they fail to discuss servant leadership in Mark 10:45 and its comparative implications for political and ecclesiastical Nigerian leadership context. This is the gap created that this research intends to fill. Within the church circles, J. Clinton Robert defines a leader, as a person (1) with Godgiven capacity and (2) with God-given responsibility to influence (3) a specific group of God's people (4) toward God's purposes for the group (Robert, 1988). A qualification is added when Clinton writes, "the central task of leadership is influencing God's people toward God's purposes" (Robert, 1988). A.D, DeSilva posits Christian leadership as the leadership of the Apostles of Jesus Christ in leading the Jews, the Gentiles, and other generations to Christianity (Desilver, 2004) D.J, Feddes (2008) felt Christian leadership is about caring for God's household as a leadership paradigm; J.C, Hutchison (2009) posits Christian leadership is about servanthood and a true Christian leader is one who is a spirit-led leader. Additionally, W.D, Lawrence (1987) posits Christian leadership is a distinctive approach where one seeks to pursue the purpose of our Lord and Saviour Jesus Christ in every leadership perspective. From the biblical point of view, A.O, Dairo (2017) posits that leadership in the New Testament was more often used as Christological title for the exalted Jesus. The expression occurs 35 times in the LXX with 9 Heb. equivalents bearing the senses of confidant, physician, family or tribal representative, head, tip, (tree-) top, supervisor, prince, and leader.

The Clarkston Dialogues are a small and exciting experiment in local ecumenical dialogue. The word "ecumenical" is a Christian term. It refers to the movement to restore unity between Christian groups who, at some point in the last 2000 years, have rejected one another's fellowship due to differences in belief and practice. The chapter will provide insights from a professional Christian theologian (the author), a specialist in ecumenical dialogue, who facilitated the Clarkston Dialogues, with the goal of summarizing the grassroots dialogue method used and its influence and impact. The goal of this chapter is to draw lessons from local interchurch dialogue that are applicable to servant leadership training in general, in any setting-especially where people are living with the results of long-term, fossilized disagreement. The results demonstrated significant improvement in the knowledge and understanding of the views of each faith tradition and a desire for ongoing dialogue to reduce conflict and misconceptions.

Jesus Christ is a role model for leaders, with His leadership still relevant until now. Jesus brought transformation to His community, and this transformative leadership model is needed to renew church ministry and evangelism. This article aims to find out the level of implementation of Jesus' transformative leadership among church leaders and activists of the Protestant Christian Church in Bali (GKPB) at Denpasar. This “traditional” church needs transformation to improve its quality and range of services outside Bali Island. The research used a quantitative method by measuring the Four Dimensions (D) in the concept of transformative leadership of Jesus according to the Gospel of Matthew. Results show that first, the implementation of Jesus' transformative leadership among GKPB Denpasar leaders and activists was found to be in "moderate" level due to the leadership model that was still committed to the system of institutional centralization and local autonomy based...

The concept of power is a familiar one for Pentecostals. Belief in the power of the Holy Spirit to work in and through our lives is part of our theological and experiential DNA. For those of us old enough to remember when singing in church was from the hymn book instead of the video screen, songs with words such as "Oh, Lord send the power just now,” “Pentecostal power is falling, praise the Lord it fell on me!” and, "He will fill your heart today to overflowing, with the Holy Ghost and power" were frequently a part of our worship. Pentecostals speak of “power encounters” with demonic forces and our services are punctuated by prayer for God‟s power to heal the sick, to bring
deliverance from demonic influence or to intervene supernaturally in human affairs. We understand that this kind of power is the result of the gifts of the Holy Spirit manifesting themselves in supernatural ways in and through our ministries. One of the key biblical passages for Pentecostals is Acts 1:8 “But you will receive power when the Holy Spirit comes on you; and you will be my witnesses . . .” (NIV) There is no doubt that the expression of God‟s power in these ways through Pentecostal pastors, evangelists, missionaries and laypersons is a major reason for the growth of the Pentecostal movement around the world.

Over the past 15 years, management scholars have begun to more seriously study the phenomenon of “psychological ownership,” or what practitioners commonly call “taking ownership” in one’s work. This is a mental state or form of attachment whereby individuals construe work projects or organizations as ‘MINE’ and become personally invested in them. Although there is a growing body of evidence suggesting that taking ownership enhances a variety of desirable work outcomes, no one has asked whether it is spiritually healthy. This essay considers the concept and practice of taking ownership from a distinctively Christian perspective. Specifically, it questions the compatibility of taking ownership with the concept of Christian stewardship. Since a biblical worldview understands God as the sole owner of everything, there is an apparent tension between taking ownership and giving God His due glory. The essay unpacks this tension and attempts to resolve it by outlining a distinctively Christian form of taking ownership in one’s work.