Pauline Leadership Styles
By J. Robert Clinton
Used by permission from
Titus: Apostolic Leadership
Clinton’s Biblical Leadership Commentary Series
The whole commentary may be downloaded as a pdf at
[Link]
Article 28
Pauline Leadership Styles
Introduction
Consider the fundamental definition for leader given in this Handbook.
Definition A leader is a person with God-given capacity and God-given responsibil-
ity who is influencing a specific group of people toward God’s purposes.
How does one influence? Leadership style is one measure of how a leader influences. Paul
again sets an example for leaders in the N.T. Church Leadership Era.
In Php, I point out that Paul uses the maturity appeal (opening salutation) and imita-
tion modeling leadership styles (throughout the book, see especially Php 4:9). In Phm, I
show how Paul uses several leadership styles: father-initiator (Phm 19), maturity appeal
(Phm 9), and obligation persuasion (Phm 8-21). In1Co and 2Co I repeatedly make com-
ments on Paul’s leadership styles. In 1Co I point out his Father-initiator style (4:14,15), his
Apostolic leadership style (9:1,2), his confrontation style (1Co 5:1-5), his indirect conflict
leadership style (1Co 5:1-4) and his imitator leadership style (1Co 4:16). In 2Co I point out
maturity appeal (6:9,10), obligation persuasion (8:8), Father-initiator (2Co 10:14). Paul is a
multi-style leader—a very modern concept in leadership style theory. What is a multi-style
leader? Some definitions are needed in order to understand leadership style. Then I will
move on to examine Pauline leadership styles.
Definition: The dominant leadership style of a leader is that,
[Link] directive or
2. directive or
3. non-directive or
4. highly non-directive
consistent behavior pattern that underlies specific overt behavior acts
of influence pervading the majority of leadership functions in which
that leader exerts influence.
This concept of leadership style can be shown in picture format. Figure 28.1 which fol-
lows lays out the four basic behavioral tendencies.
165
166 Titus: Apostolic Leadership
A B C D
Highly Directive Directive Non-Directive Highly Non-Directive
Non Participative Non Participative Participative Highly Participative
Little or No Some Concern More Concern Much Concern for
Concern for for Personhood, for Personhood, Personhood,
Personhood, Involvement in Involvement in Involvement in
Involvement in Making Decision Making Decisions Making Decisions
Making Decisions
Figure 28.1 Influence Behavior Along a Continuum
Leadership style, deals with the individual behavioral expression a leader utilizes in
influencing followers. This individual expression includes methodology for handling cri-
ses, methodology for problem solving, methodology for decision making, methodology for
coordinating with superiors, peers and subordinates, methodology for handling leadership
development. The individual methodology for a specific leadership act or series of acts can
often be labeled as well as identified on the Directive—Non-Directive continuum.
My study of Paul’s influence identified ten styles. These were given specific labels.
Paul was multi-styled105 in his approach to influencing followers. The styles are not
defined exclusively. That is, there is some overlap of concepts between different styles. Let
me describe the ten styles I labeled.
Ten Pauline Styles Observed
1. Apostolic Style
Where a person demonstrates with self-authenticating evidence that he/she has dele-
gated authority from God—that is, there is a sense of spiritual authority about the leader-
ship—then that person can use the apostolic leadership style.
Definition: The apostolic leadership style is a method of influence in which the
leader
• assumes the role of delegated authority over those for whom he/
she is responsible,
• receives revelation from God concerning decisions, and
• commands obedience based on role of delegated authority and rev-
elation concerning God’s will.
A synonym for this style is the command/demand style. This style is implied in 1Th 5:12,
13. “And I want you, fellow Christians, to personally know the leaders who work among
you, and are over you in the Lord, and warm you. Lovingly honor them for their work’s
sake.” It is implied in 1Ti [Link] “Church leaders that are exercising good leadership should
105.
Doohan, a noted author on Pauline leadership also concludes that Paul is multi-styled. See Helen Doohan,
Leadership in Paul. Wilmington, Del.: Michael Glazier, Inc., 1984.
Pauline Leadership Styles 167
be evaluated as worthy of double pay—especially the ones who are working hard teaching
the word.” Another example implying this style is seen in Heb [Link] “Obey those leaders
who are set over you. Submit to their leadership. For they watch for your souls, as those
who must give account. And they want to do so with joy and not with grief. Make it worth
their while.” This style is also seen in 1Th 2:6; even though Paul chooses not to command
obedience, he asserts that he could have done so as was his apostolic right. The essence of
the apostolic style is the legitimate right from God to make decisions for others and to
command or demand their compliance with those decisions.
This style with its top-down command/demand approach is considered the most
highly directive leadership style.
2. Confrontation Style
Many leaders try to avoid problems, particularly those involving troublesome people
and those carrying heavy emotional ramifications. The basic rationale seems to be, “this is
a tough problem; if I try to do anything about it I’m going to incur wrath, maybe have my
character maligned, lose some friends and be drained emotionally. Perhaps if I just ignore
it, it will go away by itself.” For some problems, perhaps this is a good philosophy; time
does give opportunity for a clearer perspective, for healing, and for indirect conflict to
occur. But for most problems, leaders must confront the problem and parties involved
directly. At least this seems to be the approaches exemplified in Jude, John, Peter, and Paul
in their Scriptural writings.
Definition: The confrontation leadership style is an approach to problem solving
• which brings the problem out in the open with all parties con-
cerned,
• which analyzes the problem in light of revelational truth,
• and which brings force to bear upon the parties to accept recom-
mended solutions.
This style is usually seen in combination with other styles. Seemingly, the majority of
cases emphasize obligation-persuasion as the force for accepting the solution, but apostolic
force is also seen in the Scriptures. The book of Jude is an example. Several of the leader-
ship acts in the book of 1Co utilize this style. Paul also uses this style in the Philippian
church. See the problem between Euodia and Synteche. This style, like the apostolic style,
is highly directive since the solutions to the problems are often the leader’s solutions.
3. Father-Initiator Style
Paul resorts to this leadership style when exerting his influence upon the Corinthian
church. He is establishing his authority in order to suggest solutions to some deep prob-
lems in the church.
Definition: The father-initiator leadership style is related to the apostolic style
which uses the fact of the leader having founded the work as a lever
for getting acceptance of influence by the leader.
168 Titus: Apostolic Leadership
In 1Co 4:14, 15 Paul writes, “14 I do not write these things to shame you, but as my
beloved children I warn you. 15 For though you might have ten thousand Christian teach-
ers, you only have one father in the faith. For I became your spiritual father when I
preached the Gospel to you.” Paul uses the father-initiator style in this case.” Note in this
example the force of the two powerful figures: the absolute for the relative in verse 14 and
the hyperbole in verse 15.
The father-initiator style is closely related to the obligation-persuasion style, in that
obligation (debt owed due to founding the work) is used as a power base. However it dif-
fers from obligation-persuasion in that more than persuasion is used. The decision to obey
is not left to the follower. It is related to the apostolic style in that it is apostolic in its force
of persuasion.
This style is highly directive/directive style.
4. Obligation-Persuasion Style
One method of influencing followers over which you have no direct organizational
control involves persuasion. The leader persuades but leaves the final decision to the fol-
lower. A particularly powerful technique of persuasion is obligation-persuasion in which
normal appeal techniques are coupled with a sense of obligation on the part of the fol-
lower due to past relationship/experience with the leader. Such a leadership style is seen
with Paul’s treatment of the Onesimus/Philemon problem.
Definition: An obligation-persuasion leadership style refers to an appeal to follow-
ers to follow some recommended directives which
• persuades, not commands followers to heed some advice;
• leaves the decision to do so in the hands of the followers, but
• forces the followers to recognize their obligation to the leader due
to past service by the leader to the follower;
• strongly implies that the follower owes the leader some debt and
should follow the recommended advice as part of paying back the
obligation; and finally
• reflects the leader’s strong expectation that the follower will con-
form to the persuasive advice.
The classic example of this is illustrated in the book of Philemon. Paul uses this style
in combination with other styles in 1,2Co also.
This is a directive style. The expectation is high, though the actual decision to do so
passes to the follower.
5. Father-Guardian Style
This style, much like the nurse style, elicits an empathetic concern of the leader
toward protection and care for followers.
Definition: The father-guardian style is a style which is similar to a parent-child
relationship and has as its major concern protection and encourage-
ment for followers.
Pauline Leadership Styles 169
Usually this style is seen when a very mature Christian relates to very immature fol-
lowers. 1Th 2:10, 11 illustrates this style. “You know it to be true, and so does God, that
our behavior toward you believers was pure, right, and without fault. You know that we
treated each one of you just as a father treats his own children. We encouraged you, we
comforted you, and we kept urging you to live the kind of life that pleases God, who calls
you to share in his own Kingdom and glory.”
Usually this style is directive, but because of the caring relationship between leader
and follower and the follower maturity level it does not seem directive, since influence
behavior always seem to have the follower’s best interest at heart.
6. Maturity Appeal Style
The book of Proverbs indicates that all of life is an experience that can be used by God
to give wisdom. And those who have learned wisdom should be listened to by those need-
ing yet to learn. Maturity in the Christian life comes through time and experience and
through God-given lessons as well as giftedness (see word of wisdom gift, Glossary).
Leaders often influence and persuade followers by citing their track record (learned wis-
dom) with God.
Definition: A maturity appeal leadership style is a form of leadership influence
which counts upon
• Godly experience, usually gained over a long period of time,
• an empathetic identification based on a common sharing of experi-
ence, and
• a recognition of the force of imitation modeling in influencing peo-
ple in order to convince people toward a favorable acceptance of
the leader’s ideas.
Heb 13:7 carries this implication: “Remember your former leaders who spoke God’s
message to you. Think back on how they lived and died and imitate their faith.”
See also 1Pe 5:1–4, 5–7 where Peter demonstrates maturity appeal. “I, an elder myself,
appeal to the church elders among you. I saw firsthand Christ’s sufferings. I will share in
the glory that will be revealed. I appeal to you to be shepherds of the flock that God gave
you. Take care of it willingly, as God wants you to, and not unwillingly. Do your work, not
for mere pay, but from a real desire to serve. Do not try to rule over those who have been
put in your care, but be an example to the flock. And when the chief Shepherd appears,
you will receive the glorious crown which will last.”
Paul’s description of his sufferings as an Apostle (2Co 11:16–33) and experience in
receiving revelation (2Co 12:1–10) are exemplary of the maturity appeal style leadership.
This style moves between the categories of directive to non-directive depending on
how forcefully the desired result is pushed for.
170 Titus: Apostolic Leadership
7. Nurse Style
In 1Th 2:7, Paul uses a figure to describe a leadership style he used among the Thessa-
lonian Christians. The figure is that of a nurse. It is the only use of this particular word in
the N.T., though related cognates do occur. The essential idea of the figure is the gentle
cherishing attitude of Paul toward the new Christians in Thessalonica with a particular
emphasis on Paul’s focus on serving in order to help them grow.
Definition: The nurse leadership style is a behavior style characterized by gentle-
ness and sacrificial service and loving care which indicates that a
leader has given up “rights” in order not to impede the nurture of
those following him/her.
The primary example is given in 1Th 2:7, “But we were gentle among you, even as a
nurse cherishes her children.” Paul commands an attitude of gentleness to Timothy in 2Ti
2:24–25. “24 The Lord’s servant must not quarrel; instead be gentle unto all, skillfully
teaching and being patient, 25 gently instructing those opponents. Perhaps God will give
them opportunity to repent and see the truth.”
The nurse style is similar to the father-guardian style in that both have a strong empa-
thetic care for the followers. It differs in that the father-guardian style assumes a protective
role of a parent to child. The nurse role assumes a nurturing focus which will sacrifice in
order to see nurture accomplished.
The nurse style is non-directive.
8. Imitator Style
Paul seemed continually to sense that what he was and what he did served as a pow-
erful model for those he influenced. He expected his followers to become like him in atti-
tudes and actions. It is this personal model of being and doing as a way to influence
followers that forms part of the foundational basis for spiritual authority.
Definition: The imitator style refers to a conscious use of imitation modeling as a
means for influencing followers. It reflects a leader’s sense of responsi-
bility for what he/she is as a person of God and for what he/she does
in ministry with an expectant view that followers must and will and
should be encouraged to follow his/her example.
Paul emphasizes this in Php 4:9 which illustrates this leadership style. “9 Those
things, which you have both learned, and received, and heard, and seen in me, do—and
the God of peace shall be with you. A second Pauline illustration is seen in 2Ti 3:10,11. 10
“But you fully know my teaching, my lifestyle, my purpose in life, my faith, my steadfast-
ness, my love, my endurance. 11 I was persecuted at Antioch, at Iconium, at Lystra; I
endured those persecutions. Yet the Lord delivered me out of them.” Paul goes on to give
the response he expects of Timothy based on this imitation modeling and maturity appeal.
The whole book of Php emphasizes this influential methodology as being one of the most
powerful tools a leader can use to influence followers. This style is highly non-directive.
Pauline Leadership Styles 171
9. Consensus Style
Decisions which affect people’s lives and for which leaders must give account require
careful spirit-led consideration. One leadership style approach to decision making involves
consensus decision making. This style is often used in coordination situations where own-
ership is desired. Cultures which stress group solidarity, such as many of the tribes in
Papua New Guinea, see this style used frequently by leaders.
Definition: Consensus leadership style refers to the approach to leadership influ-
ence which involves the group itself actively participating in decision
making and coming to solutions acceptable to the whole group. The
leader must be skilled in bringing diverse thoughts together in such a
way as to meet the whole group’s needs.
In a consensus style there is much give and take in arriving at decision. Unless there is
a check in the spirit which prohibits an agreement, the final decision carries the weight of
the entire group and thus will demand all to follow through on implications and ramifica-
tions which follow. James apparently gives a consensus decision reflecting the entire
group’s corporate will in the Ac 15 decision. Note this decision was identified as Spirit-led.
The Ac 6 decision concerning distribution of good to widows is an example of both of con-
sensus (within the plurality of Apostles) and apostolic (commanded to the followers) lead-
ership styles.
This style is highly non-directive.
10. Indirect Conflict Style
A powerful style for dealing with crises and problem solving involves the concept of
dealing with first causes, that is, the primary motivating factors behind the problem rather
than the problem itself. This style recognizes that spiritual conflict is behind the situation
and must be dealt with before any solution will take hold. The parties directly involved
may not be aware that the leader is even doing problem solving. A leader who uses this
approach must be skilled in prayer, understand spiritual warfare and either have the gift of
discerning spirits or access to a person with that gift.
Definition The indirect conflict leadership style is an approach to problem solving
which requires discernment of spiritual motivation factors behind the
problem, usually results in spiritual warfare without direct confronta-
tion with the parties of the problem. Spiritual warfare is sensed as a
necessary first step before any problem solving can take place.
See the context of Mt 16:21–23 especially verse 23: “Get away from me Satan. You are
an obstacle in my way, because these thoughts of yours don’t come from God, but from
man.” This is an example of indirect conflict leadership style. Mk 3:20–30 gives the under-
lying idea behind this style. See especially verse 27: “No one can break into a strong man’s
house and take away his belongings unless he first ties up the strong man; then he can
plunder his house.” See also Eph 6:10–20, especially verse 12: “For we are not fighting
against human beings but against the wicked spiritual forces in the heavenly world, the
rulers, authorities, and cosmic powers of this dark age.”
172 Titus: Apostolic Leadership
Conclusions
I think the following are worth noting because they point out what I have been
attempting to do in this section dealing with biblical styles, most of which come from
Pauline material.
1. I have demonstrated how to use the generic (directive/non-directive continuum) as
the overarching umbrella on which to pinpoint specific leadership-style behaviors.
2. I have identified 10 different Pauline leadership styles.
3. These 10 models of specific styles are transferable to many situations which we as
leaders face today.
4. I have indicated that Paul’s leadership style was multi-styled.
5. I have pointed out that Paul was a flexible leader who matured in his leadership as
he grew older and was able to change to meet change to meet changing situations.
Current leadership style theories differ on whether or not a leader can actually change
his/her leadership style. My own observations recognize that some leaders are flexible and
can change. Others are not. Perhaps the ideal is a flexible leader who can change. But
where this is not possible, then a leader who dominantly uses a certain leadership style
should be placed in a situation where that style fits. Directive styles fit best with immature
followers who need that direction. As followers mature the leadership styles should move
to the right on the directive-non-directive continuum. This allows for follower maturity
and for emerging leaders to arise.
